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COLLOQUIA PEKIPATETICA 



Printed by R. & R. Clark, 

FOR 

EDMONSTON & DOUGLAS, EDINBURGH. 

LONDON . . . HAMILTON, ADAMS, AND CO. 
CAMBRIDGE . . MACMILLAN AND CO. 
GLASGOW . . . JAMES MACLEHOSE 





COLLOQUIA 
PERIPATETICA 

[DEEP-SEA SOUNDINGS) 



BEING 

NOTES OF CONVERSATIONS 

BY THE LATE 

JOHN DUNCAN, LL.D. 

Professor of Hebrew in the New College, Edinburgh 
WITH THE 

Rev. WILLIAM KNIGHT 



FOURTH EDITION 





All -rights reserved. ^ 



^ 5 



a* 



CONTENTS. 



T 






PAGE 


Prefatory Note . . . . . . xi 


Preface to TMrd Edition 






xix 


Philosophical Scepticism and Theology 






1 


Nature and Origin of Evil 






3 


The Creed -within a Creed 






8 


Conservatism and Theology 






8 


Calvinism ..... 






9 


High Calvinism .... 






. 10 


Biblical Landmarks of Theology 






10 


Charity ..... 






. 11 


Optimism ..... 






. 11 


Arianism ..... 






. 12 


Facts 






. 12 


Eclecticism ..... 






13 


Scotch Psalms and Paraphrases 






13 


A'Kempis ..... 






14 


Three Synthetic Unities . 






14 


Individuality ..... 






15 


Sceptics and Evidence .... 






16 


The Gospel, and the permission of Evil . 






17 


The "Te Deum" .... 






17 


Merit ... ... 






18 


John Owen ..... 






19 


Progress ..... 






20 


Faith and Knowledge .... 






20 


St. Paul at Athens .... 






20 


Metaphysics and Theology 






21 


Creation and Design 






22 


Pantheism ...... 






22 



VI 



CONTENTS. 



Plato and Aristotle 

Sir William Hamilton and the Infinite 

George Campbell . 

Opposite Errors 

Luther and Melancthon 

Dr. Chalmers 

Morell . 

Open Questions 

Necessitarianism . 

Freewill and Synergia 

Aquinas 

Uses of Speculation 

Adam and Christ . 

Unburied Speculations 

Liturgies 

Anthropomorphism 

Gratia Irresistibilis 

Truth, and the Search for Truth : Lessin 

Consider the Lilies 

Systems of Theology : Heresy 

Scotch Sects only Parties 

Augustine and Calvin 

Satan ..... 

Ghosts ..... 

Angels and Image -Worship 

The Legal and the Ethical 

Ethicism : Mr. Maurice . 

The Gospels and Epistles 

The Calmness of Divine Power 

The Augustinian Theory of Evil 

Evil 

Deism, and the Problem of Being 

God and Creation . 

Mansel's Doctrine of Nescience 

Carlyle .... 

China, Russia, etc. 

English Poets and Prose Writers 

Aquinas' Hymn on the Eucharist 



CONTENTS. vii 



The Person of Christ 

Apollos, etc 

The Primitive Church Service, etc. . 
The Adiaphora .... * 

Natural Theology, the Philosophy of Theism, etc. 

Controversialists : value of Concession 

The Legal Element : Eeligious Terms 

Ferme on the Epistle to the Eomans 

The Classification of Knowledge 

The Telegraphic Age 

Biographies : William Law 

Fervour 

Plymouthism 

Presbyterianism 

Knowledge of God in the Son 

Eevolutions of Character : the New Birth 

The Supernatural — Historical Evidence . 

Protestant Dissent ..... 

Theocratic Law ...... 

Union with Christ : Justification and Sanctification 
Conversion to G-od, etc. ..... 

Conscience, and the Atonement 

Kantism : the Doctrine of Merit 

Sincerity and Besponsibility .... 

Calvinism and Arminianism .... 

The Freedom of the Will .... 

The Eternal Logos 

Conversation between Dr. D. and V. V. on Human 

Nature, the Trinity, Conscience, etc. 
Christ : the Trilemma . 
Two kinds of Ignorance : Transcendentalism and 

Anthropopathy 
The Divine Manifoldness 
Western Christendom, and Justification 
Uses of Shallow Minds . 
The Theanthropos .... 
Culture and the Chief End of Man . 
The Abstract and the Concrete 



PAGE 

58 
59 
59 
61 
62 
70 
70 
72 
72 
73 
73 

n 

75 
75 
75 

76 
78 
80 
81 
82 
85 
86 
88 
90 
92 
93 
96 



109 

110 
111 
111 
112 
113 
113 
115 



Vlll 



CONTENTS. 



Expression of Feeling . 

The Humourists 

Chrysostom .... 

The Fathers and the Folios . 

The Eitualist and Seceder 

The best Translations of the Bible 

JSsthetic Eeligionism 

Intolerance .... 

Idolatry .... 

The Fall, and its Antecedent . 

The Mean between Extremes . 

Salvation of the Jews 

The Poetry of the Bible . 

Ontologia Tripartita 

Queries in Sir William Hamilton's Philosophy 

Law and Gospel . 

Criticism and Testimony 

Hegelianism . . . . 

Photography 

A Symbol .... 

Intellectuality minus Spirituality 

Progress relative . 

Man and other Worlds . 

Speculative Study . 

Free Will, etc. 

Scotch Divines 

Aversion to Systematic Theology 

The Acts of the Apostles 

Defective Consciences 

Memory 

Sociology 

Rousseau 

Preaching 

The Unsay able 

Pantheism 

Sin and Grace 

The Lord's Table 

Power of Christianity 



COXTEXTS. 



IX 











PAGE 


The Stream of Doctrine 143 


" Fulfil Yourself 








143 


Reverent Thought . 








143 


The Logician and Intuitionalist 








143 


The Evidences 








144 


Death and Immortality . 








145 


The Biblical and the Ecclesiastical 








145 


Creeds and Codes . 








146 


Development 








146 


Miracle .... 








147 


Eeligious movements 








143 


Transcendentalism : the Fall . 








148 


Pride 








149 


Calvinism and Universalis in . 








149 


Devil -Worship 








150 


The Pelagian and Arminian . 








151 


Love and Need 








151 


Christ's Errand, into the World 








151 


Index .... 








153 



PEEFATOEY NOTE. 



HPHIS volume requires a brief note in explana- 
A tion. During part of the summers of 1859 
and 1860, Dr. Duncan and I lived under the 
same roof in a seaside Fifeshire village. I was 
the constant companion of his waking hours. 
I had just left the philosophical classes of the 
University, and begun the study of theology ; 
and day by day our conversations turned to 
those questions where Philosophy and Theology 
meet : — the relations of the Infinite and finite, 
the nature of our knowledge of God, the human 
will in its relation to the Divine, and anthro- 
pology generally; — while I was ready, from 
admiration at once of his intellect, his learning, 
and his character, to treasure almost everything 
he said. Of these conversations I took rapid 
pencil-notes at the moment, and wrote them 
out in ink afterwards ; and many memorable 
words fell from his lips during these months of 
familiar intercourse and discussion. Now that 
we can hear him no more, I regret that I did 



xii PEE FA TO BY NOTE. 

not carry out the notion that I had when these 
jottings were first taken down, of submitting 
them to himself for revision. But they were 
written in a style of short-hand intelligible only 
to myself, and years have passed without my 
encountering the labour of transcription. Any 
who pursue them now will, I dare say, forget 
the youthful hero-worship which led to such an 
effort to preserve his sayings, when they re- 
member that he has left no published work 
behind him. 

The reluctance of one, who had so much to 
communicate to all who would listen, to commit 
his thoughts to writing, was remarkable. And 
while many causes contributed to it, his 
humility was not the least of these. One who 
knew so many books, could not be induced to 
add another to the pile, unless he could say 
something which had not already been said. 
But with him has perished a breathing library 
of wisdom. 

What are now published are memoranda of 
Dr. Duncan's table-talk and conversations out- 
of-doors, while wandering by the sea-beach and 
in the woods of Wemyss. He was Aristotelic 
in more respects than one ; and many of his 
friends associate his most rememberable sayings 
with walks protracted as long as the listener 
could be persuaded to receive. 

Necessarily these " Colloquia" are utterly mis- 



PEE FA TOBY NOTE. xiii 

cellaneous, and range over many aspects of many 
themes. I had thought of arranging them in 
something like order, under headings or in sec- 
tions ; but have found it impracticable. Some 
of his most characteristic sayings must have 
been left out of any such arrangement, being 
reducible to no special class of questions. The 
sequence of the thought will sometimes be 
scarcely apparent, but my MS. notes are often 
extremely disjointed. As the links of connection 
between successive subjects were mainly my own 
remarks, when first written out it seemed a 
work of superfluity to fill up the gaps. 

A sentence which was interjected in the 
conversation has, however, been occasionally in- 
serted, but only where it seems helpful to the 
understanding of Dr. Duncan's remarks. I need 
hardly add that there is no "conversation" given 
in full. This fact will explain the frequent 
chasms and breaks in the continuity of his talk, 
and also its occasional repetitions. Only a part 
of what I have in MS. is now published. 

It always seemed to me that Dr. Duncan 
needed a quasi-antagonist to bring out his most 
characteristic sayings. He had to feel that he 
was clearing up a labyrinth, or imparting in- 
struction, or exposing a sophism, or meeting one 
who differed from him, but was on the same 
track of inquiry, before his mind was stirred to 
full activity and productiveness. 



xiv PREFATORY NOTE, 

Dr. Duncan was essentially a modern Kabbi. 
He gave forth his sayings with the slow and 
measured emphasis of a Master to disciples. In 
familiar conversation it was the same as in the 
class-room. His thoughts naturally took an 
aphoristic form ; and sometimes they were less 
utterances for others than audible soliloquy. 
But brevity and sententious fulness always cha- 
racterised them. The thought might penetrate 
to that shadowy region where language almost 
breaks down in the effort, as he put it, " to 
say the unsayable ;" but, as he condensed the 
thought, or rather enshrined it in some short 
compact aphorism, the influence of Aristotle 
was apparent. His own eulogy of that great 
master of the precise (see pp. 2 3 and 5 7) might 
with strictness be applied to himself. He never 
used superfluous phrases, and some of his sentences 
sparkle like cut crystal in their clearness. He 
was a schoolman in his love of distinctions, and 
refined shades of meaning — at times super- 
subtile for other minds. One of his colleagues, 
who taught philosophy in Edinburgh, and whose 
mind was the exact antithesis of his, once re- 
marked, that " when he held up Dr. Duncan's 
subtile distinctions, often so scholastically exact, 
before the steady light of consciousness, they 
usually vanished in mist." But the Eabbi's 
mind was of another order from his critic's. He 
was a passionate lover of systematic thought, 



PREFATORY NOTE. xv 

and a " master of sentences." A strong logician, 
with a keen sense of the unfathomable, he had 
an equal relish for the clear and the indubious ; 
and however high he soared, he tried to put the 
results of all his thinking within the framework 
of intelligible propositions. In him we might 
say (as he would have said of another), that the 
Patristic, the Scholastic, and the Puritan, were 
finely blended ; while the Philosophic underlay 
these three, and broke through the crust of re- 
ceived convictions, in jets of most delicate 
insight ; and his love for the " Biblical con- 
crete " # coloured and moulded them all. There 
were flashes of quaintest medievalism, with 
" modern touches here and there," in all his 
deep analyses of the data of human Faith and 
Knowledge ; and though a schoolman, the classic 
glow had not died away from his language as it 
did from the style of Lombard and Aquinas. 
• It is scarcely possible for any memorial of 
Dr. Duncan to do full justice to the many-sided- 
ness of his nature. Of many we feel, that their 
writings are better than themselves ; his spoken 
words most imperfectly shadowed forth the 
uniqueness of the man. The most common- 
place remark in conversation his mind took up, 
and returned, as it were, to the speaker, lit, 
brightened, vivified by the glow it had caught 
at the fire within his spirit ; while the patience 
* See p. 71 



\ 



xvi PREFATORY NOTE. 

he showed to others, who returned him his own 
original remarks reduced to commonplace, was 
equally characteristic of the man. He never 
made men feel the sense of an interval between 
them and him, because, in his humility, he was 
himself unaware of its existence. His life re- 
mains to be written ; and his friends, with the 
pupils who sat at his feet, and reverenced his 
character, will be glad to know that an extended 
Memoir of him is in course of preparation. The 
biography of one who was at once a philoso- 
pher and a scholar, a theologian and one of 
the humblest of Christians, should be an invalu- 
able gift to this age. 

This little volume is a mere collection of 
fragments — Deep-sea Soundings, we may call 
them. They skirt the margin of many great 
questions, and enter the very heart of others. 
Casually, and sometimes fitfully, the plummet is 
let down ; and, while the water is deep, you feel 
that he has either touched the bottom, or re- 
ported why he cannot reach it. 

In all our conversations, he made no attempt 
to draw out an exhaustive chart of theological 
doctrine. He had a very distinct theological 
map of his own. The territory laid down on 
that map had a clear boundary-line, and the 
sceptre of Augustine ruled over it. But there 
were frontier lands into which he occasionally 
went, and he would draw no strict line of de- 



PREFATORY NOTE. xvii 

marcation. As to philosophy, he always 
avowed himself to be without a system; and 
yet there will be found, even in these pages, 
scintillations at least of a fuller speculative 
system than he allowed to be possible. There 
was so much of the philosophical sceptic in 
Dr. Duncan, along with tenderest religious 
faith and humblest love (a union in which he 
resembled Pascal), that he had almost a disin- 
clination to try to exhaust a speculative pro- 
blem; and, after sounding here and sounding 
there, he turned from it to where he found 
securer footing — the revelation which God has 
made to us in history, and in His Son. 

"William Kxight. 



Dundee, May 1870. 






EEEEACE TO THIED EDITION. 



While I thought this little work might be 
valued by the former pupils and friends of 
Dr. Duncan. I was quite unprepared for the 
sympathetic interest which it has awakened 
in very diverse quarters. Letters have been 
received on the subject from men holding the 
most opposite extremes of opinion, widely 
separated from each other in intellectual atti- 
tude and religious sympathy, to whom these 
fragments of thought have been more than 
usually interesting. This has been due as much, 
I believe, to what they indirectly suggest, as to 
what they directly contribute to the solution of 
diose problems with which they deal. 

A collection of miscellaneous sayings, on some 
of the deepest questions of human inquiry, by 
one who has thought profoundly and reverently. 
has also a certain biographic value; and the 
glimpses of character which they yield may 
explain one half of the interest which these 
slight and discursive fragments have awakened. 



xx PREFACE TO THIRD EDITION. 

Many may still regret that my intention of 
submitting the notes of his conversation to Dr. 
Duncan's personal revision was never carried 
out. I am now satisfied, however, that had it 
been done during his lifetime, and especially in 
his later years, this little book would in all pro- 
bability never have seen the light; for such was 
his dislike to notoriety that, under some sudden 
morbid impulse, he might have tossed the MSS. 
into the fire. 

In several of the critical notices of the 
earlier editions, there have been exceedingly 
happy characterisations of Dr. Duncan; and 
from one of these I make the following ex- 
tract: — "The Hebrew professor was remarkable 
for many literary peculiarities ; inter alia, for 
expressing emphasis by iteration ; for a royal 
liberty which, as master of no one knows how 
many tongues, he took in coining new words ; 
for uttering sentences distinguished at once by 
classic eloquence, epigrammatic terseness, and 
daring originality; for the subtlety of his 
distinctions; and for the unbounded range of 
his thoughts. Morally, the man was as remark- 
able as he was mentally. There was about him 
a singular combination of tolerance and intoler- 
ance. His was an intense, keen-tempered soul. 
He was not soft, sentimental, addicted to vague 
indiscriminate charity. He could hate, as well 
as love (not men, however); there were certain 



PREFACE TO THIRD EDITION, xxi 

things he could not bear, as well as many things 
he could bear, which, to ordinary religionists, 
are utterly intolerable. He was very decided, 
and yet very catholic. All these qualities are 
abundantly illustrated in this book." About 
a year ago, immediately after the publication 
of the first edition, I sent to Professor Brown 
of Aberdeen, who is writing an extended me- 
moir of Dr. Duncan, some farther notes of his 
conversation, along with the other memorials 
of him, which I possessed; adding to these a 
brief sketch of the Professor, from a student's 
point of view. This latter I called " Eeminis- 
cences, in memoriam." On hearing that a third 
edition of the " Colloquia " was called for, Dr. 
Brown has kindly returned to me this sketch 
that it may be inserted in the preface. It is 
now printed as originally written. 

REMINISCENCES. 

It has rarely been the privilege of any 
church to number amongst its teachers a more 
remarkable man than Dr. Duncan. But his 
finest characteristics were never seen at first 
sight. Although 

"A man 

Whom no one could have passed without remark," 

his social peculiarities, his life in a world 
of his own, and his very singular humility, 



xxii PREFACE TO THIRD EDITION. 

prevented many, even of his friends, from 
discerning his real greatness. There was in 
him a rare union of powers usually dissociated 
or opposed ; though, while manysided, he was 
not versatile. His knowledge of the history 
of human opinion, and his accumulation of out- 
of-the-way learning, was singularly great, but 
this was allied (to an extent which it seldom is) 
with originality of insight and power of criticism. 
He was in no sense burdened with his learning. 
The intuitional element in his nature was as 
highly developed as the logical ; while his acute- 
ness and penetration were balanced by an extreme 
delicacy and gentleness of spirit towards those 
with whom he might happen to differ. The 
blending of a large and loving catholicity, with 
a righteous intolerance of all evil, and of all he 
judged erroneous was equally noteworthy. His 
humour was keen and varied, and his sympathy 
with the dark and sombre side of things not 
less so. 

In short, it is not the language of exaggera- 
tion, but of simple truth, to say that his intellect 
was massive, luminous, and searching; his 
humanity large, genial, humorous, sunny ; and 
his heart very tender, and humble as a child's. 

He had an omnivorous intellectual appetite 
(too discursive and indiscriminate at times), and 
his powers of retention were equally vast. His 
endowments were of the rarest order; and had he 



PREFACE TO THIRD EDITION, xxiii 

cultivated these to the utmost possible intensity, 
especially had he disciplined himself to follow a 
plan in the acquisition of knowledge, and curbed 
that fatal tendency to miscellaneousness, into 
which so many scholars fall, he would have been 
recognised as a power amongst his contempo- 
raries, as well as among his friends and pupils. 
No doubt the very desultoriness of his learning, 
and the strange raids he made into the least 
cultivated lands of knowledge, gave a quaint 
colour to his erudition. It removed him from 
the sphere of other men, and endowed him with 
the authority of a Eabbi; while the very fact 
that he had not considered it worth while to 
commit any of his thoughts to writing, gave him 
additional power as a peripatetic. His auditors 
(and especially his pupils) felt that they had a 
curious library of wisdom before them; and 
though the arrangement of the folios was very 
miscellaneous, he had only to begin to prelect, 
and his hearers recognised that a master was 
addressing them. 

His appointment to the chair of Hebrew and 
Old Testament Literature in the New College, 
Edinburgh, was a notable gain to the Church 
in Scotland. Amid the stir and haste of our 
modern life, his antique learning, his devout 
scholarship, his aloofness from much that tran- 
spired around him, his very eccentricities, became 
a fine link of connection with the Christian 



xxiv PREFACE TO THIRD EDITION. 

cloisters of the past, and with the quiet of 
mediaeval times. 

His learning had nothing of the modern type. 
He suggested Melancthon, Erasmus, or Scaliger, 
rather than the graduate of Oxford. It was 
not always verbally accurate. In his quotations 
from the Fathers and Schoolmen (and his con- 
versation was full of these), he frequently 
altered phrases, improving upon the original. 
And he could never give a full statement of the 
opinions of other men. His mind was much 
more retentive and critical, than reproductive. 
He once said to me, " I cannot state the opinions 
of any other man : I can only tell you what I 
thought of them when I read them." 

In the class-room he was wont to dissertate, 
rather than to teach. Not that he deemed the 
minutiae of Hebrew grammar and construction too 
trivial for academic tuition, but from the fulness 
of his own mind, and, it must be added, its 
irregularities and eccentricities, he could, not 
abide constraint, and would have wandered 
away in two days from the best formed plan of 
academic work, supposing him to have ever 
devised a plan at all. Miscellaneousness cha- 
racterised all that he said or did. 

But this very desultoriness in the work of 
his class had another source. Not to allude to 
the fluctuations of his own health and subjective 
experience, he felt that the work of his Chair 



PREFACE TO THIRD EDITION, xxv 

was altogether secondary in the course of study 
which fitted men for the Christian ministry. 
He was exceedingly solicitous about the per- 
sonal religion of his students, and repeatedly 
suspended the ordinary work of the class that 
he might revert to topics connected with the 
religious life. On more than one occasion I 
heard him speak of the risk of turning the 
duties of his Chair into a mere discipline in 
philology, so as to justify Eowland Hill's taunt 
that "Divinity halls were manufactories of 
dried tongues." 

His own mental wanderings in diverse lands 
of thought fitted him to be the guide of the 
perplexed — not so much by giving them the 
solutions at which he had arrived, as by rousing 
their own natures to deal with the problems, 
alike reverently, hopefully, and patiently. 

But the great themes on which he used to 
dilate so easily (and ever to illumine as he 
spoke), he dealt with more as topics for the 
intellect to handle than for the heart to ponder. 
I used sometimes to think, after listening for 
hours to his wonderful talk, in which thoughts 
of deepest penetration were expressed with a 
scholastic precision, of which he seemed to hold 
the secret, that his own mind rather seized the 
successive ideas as they were borne towards it, 
or let them drop as intellectual products, with 
which his mind had done its work, than that 



xxvi PREFACE TO THIRD EDITION. 

his heart was at the moment thrilled by them. 
Not that his own heart was not profoundly 
moved by everything he said. But he had long 
ago passed through the phases of experience he 
was delineating, and while he often looked back 
upon them, and delighted to recall "the way 
by which he had been led," his glance at his 
own past history was a purely mental retrospect. 
Even in soliloquising on his experience, and 
prescribing a cure for himself (which he often 
did aloud), it was the keen and eager intellect 
that you observed seizing the phenomena (it 
might be the morbid phenomena) of his own 
experience, rather than the heart, that was at 
work. 

Perhaps this was one explanation of the ter- 
rible dejection into which he was sometimes 
plunged. I remember the sadness of his lament 
one day, " My mind is alternating between 
flushes of over-excitement and times of debility." 
These flushes of over-excitement took shape in 
the most singular attempts to analyse his own 
experience, which he himself pronounced mor- 
bid ; while in the "times of debility" his spirit 
sunk so low, that his only utterance was, " My 
grieved soul doth consolation shun," repeated 
and repeated with a terrible emphasis of 
sorrow. 

His humility was one of the most remarkable 
of his many characteristics. It led to an exag- 



PREFACE TO THIRD EDITION, xxvii 

gerated depreciation of himself at times, and it 
assuredly kept him from committing his thoughts 
to writing. Few men, so far above the ordinary 
rank and file of men, have had so mean and so 
unworthily disproportionate an opinion of them- 
selves. 

He was usually reckoned one of the most 
absent of men ; and stories are afloat by the 
score which have the very slenderest foundation 
in fact. One day when I was with him at his 
house in Elder Street, a gentleman who had 
come in told him some stories of himself, which 
he (the narrator) believed to be true ; and 
after listening with more than usual patience, 
the Eabbi denied their authenticity. His visitor 
concluded with the story of the pinch of snuff on 
the windy day, when going out to preach near 
Aberdeen, and said, " You'll at least admit, 
Dr. D., that that one is true." He replied, with a 
quiet sarcasm, the edge of which failed to pierce 
the obtuseness of his critic's imagination, "Well, 
I have heard that one so often, that I begin at 
times to imagine myself that there must be 
some truth in it!" 

It is not easy, either in few or in many 
words, to estimate the influence of Dr. Duncan's 
life on his friends and pupils, or over his church 
and the college where he taught. That influ- 
ence — the simple impress of his individuality, 
the lesson of "plain living and high thinking," of 



xxviii PREFACE TO THIRD EDITION, 

wide scholarship and of saintly life, was intense 
and very tender while he lived, and it has not 
ended with his death. He has gone from us, 
but he is still with us. His memory is ever 
green, and his work undying. 

There are some features of his character 
which will be so much more fitly described by 
those of his own standing in the Church, to 
whom the task of delineation naturally belongs, 
that I do not venture to refer to them, further 
than to say, that his whole character was tem- 
pered, mellowed, and beautified, by the deep 
realities of the Christian life — of which even 
the detached sayings of this book afford abun- 
dant proof. 

I have only to add to these Eeminiscences 
that while it would be sheer impertinence in an 
editor to criticise the philosophical position 
assumed by one, whose thoughts and tentative 
speculations on the highest of all subjects he 
has tried in part to reproduce, it would not be 
difficult to indicate the many unbridged chasms, 
the solutions only partially adequate, the lacunce 
of thought and of reasoning, in the course of 
these disjointed fragments. And they would 
never have been presented to the world but for 
the belief that the slightest or the most idiosyn- 
cratic notions of a vigorous thinker and a great 
man are of more lasting value to other minds 



PREFACE TO THIRD EDITION, xxix 

than scores of treatises which profess exhaust- 
ively to solve those questions which Dr. Dun- 
can, in his modesty, only sounded and passed 
by. Cultivated men do not expect or desire an 
echo of their own opinions, in the works of 
others. They value most a reverent interpret- 
ation of Truth from a point of view quite un- 
like their own. 

It is to be hoped that further memorials of 
the late Professor will yet be rescued from obli- 
vion. It is truer of himself than of Chalmers, 
of whom he made the remark, " We have lost 
much of him for want of a Boswell. Many of 
his best sayings are gone for ever."* And it is 
somewhat curious to find another great man, 
who had remarkable conversational powers, and 
who has exercised strong influence over con- 
temporary thought, saying in a letter to a 
friend, " I sometimes wish I had a shorthand 
writer, who could take down what I say in 
conversation with such men as I have been 
lately talking to. I cannot dictate, and I find 
that the idea of writing for printing, kills the 
life of my thoughts." f This was peculiarly 
true of Dr. Duncan. The glowing freshness of 
his thoughts, and that lustre of language which 
gave such a charm to his conversation, departed 

* See p. 27. 

t Thomas Erskine of Linlathen, Letters to the Bishop of 
Argyle, second series, p. 30. 



xxx PREFACE TO THIRD EDITION. 

entirely from him whenever he lacked the 
stimulus of another living presence to which he 
could impart it. Perhaps also, like some other 
men most competent to teach, while absolutely 
indifferent to fame and reputation, he was re- 
luctant to submit to the drudgery of authorship ; 
and great as was his regard for the folios, he 
looked down with something akin to disdain 
upon the mania for writing books. The thinkers, 
and those who possessed the gift of articulate 
speech, seemed to him mightier men than the 
scribes. It may be questioned if he ever felt 
any incitement towards authorship, or was, for 
one moment, the victim of literary ambition. 
"While there was more knowledge to be gathered, 
and much work to be done, and attainment was 
endless, why should he begin to write about 
matters on which he still was learning ! And 
yet it is impossible not to regret this reluctance 
on his part. I asked him repeatedly to put his 
thoughts on the Supernatural, and on the 
Essence of Christianity, into a brief essay or 
series of essays ; urging as a motive the theo- 
logical crisis at which we had arrived, and the 
new phases of old questions which historical 
criticism had recently disclosed. He always 
answered that he could talk, but could not 
write, and that enough had been already said 
in books ; that the world was full of them. 
As it is, his life and character are the main 



PREFACE TO THIRD EDITION, xxxi 

legacy he has left to his friends and students. 
And if these " Colloquia Peripatetica " serve to 
perpetuate in any degree the remembrance of 
what he was, their preservation will be justified, 
and my aim accomplished, 



W. K. 



Newport, Fife, 
October 1871. 



C0LL0QUIA PEEIPATETICA. 



[Philosophical Scepticism axd Theology.] 

I AM a philosophical sceptic, who have taken 
refuge in Theology. I ascend to God. 
Reason, in some way unknown to me, " over- 
leaps itself." I agree with the Transcendental- 
ists in this ; and if we are " made in the image 
of God," we can reach and positively apprehend 
Him in whose image we are made. I postulate 
God, and out of this postulate any philosophy I 
have emerges. 

[It is altogether deductive then T\ 

It is deductive from that point. If we do not 
assume God, and reason downwards from that 
assumption, I doubt we shall never rise to Him 
at all. Once a man has said his " credo," and 
especially if his creed has been christened, he 
may build his philosophy as high as heaven. 
The tendency of all my thinking is not to look 
upwards from man to God, but downwards from 
God to man. 

[But, as we are not divine, how do you get 
up in the first instance ?] 

I cannot tell you ; only, I am up. Probably 
it is by instinct. Say, if you choose, that rea- 
son has overleapt itself. I find that I cannot 



2 COLLOQUIA FERIPATETICA. 

bridge the gulf between the creature and a 
Creator, the many and the One, in my ascent, 
so I endeavour to do so in my descent. 

[But you must ascend in some way, before 
you can descend.] 

I must start from theology ; for I am a born 
philosophical sceptic, but once I am theological I am 
sceptical no more. But I only part company 
with the sceptic by recovering my philosophical 
faith, on a theological basis. 

[Well, but you take this theological faith as 
the final utterance of your own nature, when 
consciousness is analysed ?] 

No ; it is not the verdict of my own nature, 
it is something higher than that. You tell me 
that this or that is the voice of Nature, and that 
we can't help believing it. But does this Eeidist 
solution really satisfy any man % The belief 
may be false, though we cannot help believing 
it % May not some malign being, a naxohaifAMv, 
have created us, or such a demiourgos as the 
Gnostics believed in. Can't-help-myself-ism is 
to me a very shallow philosophy. But if I am 
" made in the image of God," my philosophy is 
under-propped by theology, and the truth of 
what my nature avers is guaranteed to me. 

[But who guarantees you this fact, from which 
you start % Must you not fall back, after all, 
upon the consciousness, lit up by evidence from 
without % The very nature you turn from is 
our ultimate court of appeal, and so you reason 
in a circle.] 

No : there is no circle ; for God is appre- 
hended within the soul of man, as the archetype 



COLLOQUIA PERIPATETICA. 3 

of existence. We do not infer his being from 
what we are. We cannot rise to Him thus. But 
He is himself within us. His voice, not the voice 
of consciousness, may be heard. But, Revela- 
tion apart, I am a sceptic, i.e. I am a philoso- 
phical sceptic, Sextus Enipiricus was long my 
delight. I used to read the ancient sceptics 
and dogmatists, just to pit one against another 
in glorious war, and strove to beat them all to 
the dust, like so many ninepins. Sextus himself 
was the ball amongst the ninepins. A good 
history of previous philosophies is to be found 
in his treatise Hgog rovg {lafyfLarixovg, just be- 
cause he was himself a sceptic. 

[The Xatvee and Origin of Evil.] 

ICAXXOT get out of the meshes of Augus- 
tinianism on the privative nature of sin. 
Evil is a defect, just as death is a privation, the 
loss of what once was, and therefore of what is 
needful for health and completion of existence. 
Inanimation is the negation of life, aud what 
death physical is to the body — viz. the with- 
drawal of life — sin is to the soul, the withdrawal 
of its life. God is not the author of sin. because 
sin has no author. Sin is an off-cutting, a de- 
generacy, a cancer, or corruption consequent on 
privation. And just as a new chemistry begins 
on the death of the body, the chemistry of in- 
animates : for want of a better, I take this crude 
analogue of physical death and dismemberment, 
upon which a new chemistry supervenes, to 

shadow forth the nature of sin I 

observe that Julius Miiller disowns the Angus- 



4 COLLOQUIA PERIPATETICA. 

tinian doctrine. But how does he save himself 
from Manichseism 1 It was to escape from 
Manichaeism that Augustine adopted his theory. 
That theory is certainly necessary to support 
the strong position of Rutherford in his work, 
Be Providentia, that God is the author of all 
entitive acts. He that affirms that must be a 
decided Augustinian ; for no pious man could 
affirm that God is the author of sin. As dark- 
ness is the privation of light, and death the 
absence of life, sin is the privation of good. 

[You used* the symbol of a cancer that would 
consume all existence, if it had the free range of 
the universe. Is it easier to conceive the origin 
of a defect under the symbol of disease, than of 
a positive revolt ?] 

No. But I used that symbol to suggest more 
strongly the notion of the privative nature of 
evil, as against a merely negative conception ; 
and of a privative effect in a being created with 
a moral nature and essential activity. 

[By " essential activity" do you mean "free- 
will" ?] 

Well, "activity" is a more generic word than 
freewill. But perhaps the phrase, " moral nature 
and essential activity," is a tautology, for the 
one may involve the other. But the use of the 
latter term instead of the word " freewill " keeps 
us clear of. a knotty controversy. ... I 
would not object to say that sin is first priva- 
tive, and then positive \ but its' privative nature 
is its profoundest ; and when profoundly looked 
at does not sin appear more awful on that than 
* In a previous conversation. 



COLLOQUIA PERIPATETICA. 5 

on any other theory of it ? For it appears in its 
essential nature as absolute malitia, which, if 
unchecked, would go to the extinction of all 
being, and of God himself. There is no doubt 
that all sin designs deicide. All sin is directed 
against universal being. It is primarily against 
God, inferentially against all being. It seeks 
to slay Being at the root. 

[It is not so consciously.] 

No. But this is very much because of the 
sinner's notion of God being false. He would 
not kill the God of his own fancy. He would 
only kill the God that is. 

[But if the wrongdoer is not conscious that 
his sin designs deicide, he cannot be responsible 
for its being so, even if it is so.] 

A man is not conscious of this till he gets 
familiar with the character of God, and the 
closer he comes to God, the more will his sin 
appear to him to attempt a virtual deicide. All 
transgression is ambitious, and if it could suc- 
ceed it would scale the universe and dethrone 
its monarch. But as to its essence and its 
origin, beyond this that I have said, it always 
seems to me that our speculations are directed 
to find the rationale of the only irrational thing 
in the universe, and of the only thing that has 
no cause. Suppose it to have one • well, is not 
that causal volition of the creature a sin, equally 
with all that follows from it ? If so, whence 
came it? From God? m y'evtoro' If not from 
God, whence ? From naught. 

[That is, you break the causal nexus.] 

Of course I do, as regards the sin. It is cause- 



6 COL LO QUIA PERIPATETIC A. 

less and irrational. It is monstrosity — a thing 
horrible in a God-made universe, just because it 
is causeless. 

[We must distinguish between the act of sin, 
and the sin that is in the act. The power to 
act, and the act itself which is morally colour- 
less as an act (actus purus), must be caused. Is 
it only the moral quality that you reckon un- 
caused ?] 

Yes. I don't suppose that any good thing is 
causeless, though done by the creature, its moral 
quality is not causeless. It is only evil that 
has no cause, and hence its enormity. 

[But do you not weaken the sense of responsi- 
bility by the theory that the evil per se is cause- 
less 1 And can you split up our actions into 
two parts, and considering them on the one 
hand simply as acts, and on the other as moral 
phenomena, regard them as so far caused, and 
so far uncaused T\ 

Certainly ; I agree with Rutherford that God 
is the author of all entitive acts. But He is 
not the author of sin ; and as He is the author 
and source of the creature, He is by implication 
the author of all that His creature does, and 
therefore of evil, if evil be anything positive. 
Again and again I come back to it, " Nemo de 
me quserat effieientem causam malse voluntatis : 
non enim est efficiens sed deficiens ; quia nee 
ilia effectio est, sed defectio." # I am still 
drawn to Augustine, for all that Miiller has to 
say against him. He was a philosopher, while 
a Manichee, and as a philosopher he held fast to 
* Aug. De Civil Dei, xii. 7. — Ed. 



COLLOQUIA PERIPATETICA. 7 

the causal nexus : but, on renouncing Manichse- 
ism, he admitted its violation. And I don't see 
how, if you hold fast to the causal nexus, you 
can account for the entrance of evil ; or rather 
you can show that it could not enter. 

[Is not causation altogether a mystery ? 
Have we any right to affirm that the nexus 
between volitions is broken on the introduction 
of evil q 

We must do so, or become Manichaean, and 
charge its entrance upon God. I suppose, 
however, that Manichseism was a revolt in the 
interest of morality, against the immorality of 
an antecedent pantheism. I am inclined to 
think that a pantheistic scheme of absorption, 
or nihilism, must have preceded Zoroastrianism, 
which was a speculative advance upon the 
former system. And Manichaeism was only a 
revived Zoroastrianism ; it was just the intro- 
duction of the Persian philosophy into Christi- 
anity. For Ormuzd was a jDerfectly good 
being \ but as evil existed as a fact (and hold- 
ing fast by this was the moral element in Mani- 
chseism), and as the causal nexus could not he 
broken, there must be an entirely and eternally 
bad being, to produce the evil. I believe that 
it was in the interest of morals that this revolt 
was determined both in the first principles of 
the system, and in its virtual tendency. The 
later system was a revolt from a grosser sys- 
tem. Manich seism was not a retrograde but a 
progressive movement, for, with all its absur- 
dities, it sought in Ormuzd a being morally 
perfect. We can see how a purer ethic might 



8 GOLLOQUIA PERIPATETIC A. 

arise from this position. There is at least one 
being absolutely good. ... It is note- 
worthy that pantheism, by abolishing moral 
distinctions, is closely allied to polytheism — 
pantheism, the creed of the refined; polytheism, 
the religion of the herd. 

[The Creed within the Creed.] 

T 'M first a Christian, next a Catholic, then a 
-*■ Calvinist, fourth a Psedobaptist, and fifth a 
Presbyterian. I cannot reverse this order. 

[Some one suggested that these were like 
circles within each other, the first the widest 
and the best.] 

I like better to think of them as towers rising 
one above the other, though narrowing as they 
rise. The first is the broadest, and is the 
foundation laid by Christ ; but we are to build 
on that foundation, and, as we ascend, our out- 
look widens. 

[Conservatism and Theology.] 

SPHERE is a progressive element in all things, 
^ and therefore in religion ; though I am 
much more of a conservative in Theology than 
in Philosophy, or in Politics, or in anything else. 
There we have a "foundation laid." But we 
have no political Bible, no philosophical Scrip- 
tures, no scientific infallible writings. And yet 
we are now in an older age of the world than 
the apostolic. It is a mistake to look to the 
Fathers as our seniors. They were our juniors. 
The Church has advanced wonderfully since its 



COLLOQUIA PERIPATETIGA. 9 

foundation was laid. Polycarp would have 
stood a bad chance in an examination by John 
Owen. I think I could have posed him myself. 
Finest devout men these old Christians were. 
But what did they do 1 They came together, 
and prayed, and read a great deal of Scripture, 
and sang, and talked, and went away again, and 
fell to tent-making : then came back, and read, 
and prayed, and sang, and so forth. 

And yet the conservative element is always 
good. Each age needs some men to go back 
into antiquity, and jealously to guard its trea- 
sures, that they be not lost ; and this is always 
good if we are not bigotedly conservative — i.e. 
blind to progressive light. It is true that to 
many the light shines in the darkness, and the 
darkness comprehends it not. But there is 
a destructive school of progress that I cannot 
endure. It would simply destroy the past to 
make way for itself. Conservatism alone, and 
by itself, is obstructive ; Neoterism alone, and 
by itself, is destructive. 

[Calvinism.] 

THERE'S no such thing as Calvinism. The 
teachings of Augustine, Eemigius, Anselm, 
and Luther, were just pieced together by one 
remarkable man, and the result baptized with 
his name. Augustine taught and developed the 
doctrine of salvation by grace and the Divine 
election ; Eemigius, particular redemption ; 
Anselm, the doctrine of vicarious atonement ; 
and Luther, that of justification by faith. 



10 COLLOQUIA PERIPATETIGA. 

[High Calvinism.] 
T THINK I'm a high Calvinist. I have no 
-*■ objection to the height of the Calvinists ; but 
I have objections to the miserable narrowness 
of some, the miserable narrowness. As Calvinism 
rises to the infinite, it can't be too high. But 
it must not be like a single pillar rising up to 
heaven, not even like a steeple, but a church. 
And I have no objection to the crypts below. 
There is a subterranean region underneath our 
creeds ; only I'm satisfied if they rise up to the 
light. 

[Biblical Landmarks of Theology.] 
A GOOD way of determining the progressive 
-f** landmarks of Theology might be by 
selecting typical texts to describe the points 
made emphatic by the principal teachers of the 
Church. Thus, to take only six. I would 
connect the name of Athanasius with the words, 
" Go ye into all the world, teaching and bap- 
tizing, in the name of the Father, and of the 
Son, and of the Holy Ghost : " Augustine, with 
the words, "By grace are ye saved, through 
faith, and that not of yourselves, it is the gift 
of God;" "Not by works of righteousness 
which we have done, but according to his mercy 
he saved us, by the washing of regeneration and 
renewing of the Holy Ghost, which he shed on 
us abundantly ;" etc. : Anselm, with the words, 
" Christ suffered for our sins, the just for the 
unjust, that he might bring us to God :" Be- 
migius, " I am the good shepherd \ the good 
shepherd giveth his life for the sheep. My 



COLLOQUIA PERIPATETICA. 11 

sheep hear my voice," etc. : Luther, " Knowing 
that a man is not justified by the works of the 
law, but by the faith of Jesus Christ, even we 
have believed in Jesus Christ, that we might be 
justified by the faith of Christ, and not by the 
works of the law ; for by the works of the law 
shall no flesh be justified: " and Calvin, "Blessed 
be God, the Father of our Lord Jesus Christ, 
who hath chosen us in him before the founda- 
tion of the world, that we should be holy and 
without blame before him in love." 

[Charity.] 
[" MUST be charitable, but I must have a 
■*■ radix to my charity. The ayavq must be 
based upon the vrfaris. 

[Optimism.] 
"XTOIT call it the correlative of Theism. Well, 
■*■ I would say, beware of making the one 
the entrance to the other. I have all my life 
been hanging about the doors, but I have not 
yet gone in. I think we may be content to 
remain still at the door a little longer ; a little 
longer, till we're done with the darkness. 

[The aphorism that " repentance is better 
than innocence," was quoted as the kernel of Dr. 
Brace's preaching, and as affording one ray of 
light as to the permission of evil and the theory 
of optimism.] 

Well, there is great truth in that. I have no 
objection to Dr. B.'s kernel. But I find that 
kernel enclosed in a shell, and the shell is, " as 
far as man is concerned." 



12 COLLOQUIA PERIPATETICA. 

[Arianism.] 
[ 'VE been in all the heresies but two. I've 
-*■ lived in them all, without exception, but in 
two, with which I have never had any affinity. 

These are Arianism, and .* Arianism is 

a very meagre patchwork. If we are to be 
saved, it must be by God, or by man (and how 
grandly by the God-man). But that it should 
be by one, neither God nor man, neither one 
nor other, not part of both, nor wholly both, 
nor wholly one of the two, but wholly neither, 
and, therefore, with no real affinity with either 
of them; — that system has no attractions for 
me. Let who choose go to it. I cannot, and 
never could. 

[Facts.] 
I* AM becoming more and more in love with 
■*■ a good bone of fact. I've been too specula- 
tive and abstract all my life, and I am now, in 
my old years, seeing the wisdom of clinging to 
the facts, — the bones. The mystical dreamer 
and the abstract mind both shun the facts, and 
in consequence the mystic often becomes a flabby 
molluscous sort of creature. There are some 
Christians whom I could describe only as soft 
pulpy molluscs. And yet their mollusc lives are 
curious. See the limpet's suction. So some of 
the most curious spiritual creatures cling to 
that rock, which is Christ. You may kick 
them, and they'll only cling the firmer; ay, 
and with some of them, it is only the knife, or 

* My notes are here defective. I cannot recall the 
second heresy. — Ed. 



COLLOQUIA PERIPATETICA. 13 

death by stoning, that will remove them from 
" that Eock." There's a law of compensation 
everywhere. 

[Eclecticism.] 

IX one sense, I am not an Eclectic ; in 
another sense I am. I cannot huddle 
systems and bits of systems into a mass, apart 
from their organic connections, and the vital 
relations of Truth with Truth. I cannot 
merely juxta-place, and leave the dogmas in a 
row. But, on the other hand, there is nothing 
in this world completely false. There is no 
whole lie that I know of but the Sceptic's • and 
even his is not utterly a lie, or it would never 
have existed. Undoubtedly all errors are 
abused truths. But then half a truth is also 
at the same time half a lie. Now I don't like 
halves. Give me entireties, unities, wholes. 

[Scottish Psalms axd Paraphrases.] 
HPHEKE is fine poetry in some of our Scotch 
-*- paraphrases. 

" So days, and years, and ages past, 
Descending down to night, 
Can henceforth never more retnrn 
Back to the gates of light." 

That is very fine poetry. But it was born in 
Hellas, and never visited Judea. Now we are 
to sing the songs of Sion. "Gates of light!" 
I begin to think of Aurora, fair daughter of the 
dawn ! On the whole, I prefer the Psalms to 
the Paraphrases and Hymns. They call them 
paraphrases or translations — and queer trans- 



14 COLLOQUIA PERIPATETICA. 

lations some of them are. If they had given 
me translations, I would have let them keep 
their paraphrases to themselves. But George 
Buchanan's psalms are magnificent ; perhaps 
the finest translations that we have. They are 
literal, and yet imaginative. Yet he errs some- 
times by being ultra-classical, as when he ad- 
dresses God " Bex Olympi." The Roman 
Church, even, would have used his psalms, had 
not their author been a heretic. So one of the 
popes (Urban VIII.) said. They found nothing 
amiss in the doctrine introduced — only the book 
was the production of a heretic. A miserable 
reason ! It's the best compensation for heresy 
to turn a heretic's book to a good purpose. 
Buchanan would have got great advancement 
in the Church, had he only truckled to them. 
What a contrast to Erasmus, his illustrious 
brother in scholarship. Poor Erasmus truckled 
all his life for a hat. If he could only have 
been made a cardinal ! You see the longing 
for it in his very features, and can't help re- 
garding him with mingled respect and pity. 
But few men do justice to Erasmus. 

[A'Kempis.] 

A FINE fellow, but hazy, and weak betimes. 
He and his school tend (as some one has 
weU said) to make humility and humiliation 
exchange places. 

[Thkee Synthetic Unities.] 

I HAVE three synthetic unities : — 
(1.) The Trinity in unity. God the Father, 
God the Son, and God the Spirit. 



COLLOQUIA PERIPATETICA. 15 

(2.) The dual unity in the person of Christ 
the God-man. 

(3.) The manifold unity of the Mystical 
Union, Christ and his Church. 

I am disposed to consider the mystical union 
as something midway between the Incarnation 
of Christ and the Eegeneration of his Church. 
It is the connecting-link, and therefore neither 
the one nor the other. It is Christ becoming 
incarnate to regenerate man, and so commencing 
the process with his Incarnation. Then the 
mystical union began. From that it dates. 

[Individuality. ] 
INDIVIDUALITY is the basis of all noble 
■*■ character. I like to see a good block of 
it in all men. But there is an ultra-individual- 
ism which may be a very bad thing. A man 
who does not feel the tie of a common con- 
nection with his race, who is not like the vulgar 
herd of us, may find a greater difficulty in ad- 
mitting our common depravity. And a man 
who does not feel this keenly, but who feels, 
as it were, cut off from his kind by force of his 
individuality, may find a stumbling-block in the 
doctrine of a common atonement, the very same 
for all of us. But we are not only all indebted 
to another, but the same provision is made for the 
general mass of the race, and for the most marked 
individual in it. And unity is as great and 
as wonderful as variety and individuality are. 
There's a tree. It is diverse from every other 
tree, yet it is a unity, and it came from a seed- 
ling, which connects it with the genus tree and 



16 COLLOQUIA PERIPATETICA. 

with its own species : and so the umbilicus is a 
wonderful thing. The race is one, till it is severed. 
God has made of one blood all the nations of the 
earth. 

[Sceptics and Evidence.] 

T DO not wonder that there are infidels, be- 
■*■ cause the two greatest facts in our religion 
seem to be a denial of all moral government 
whatever. 1st, That the guilty, and the fear- 
fully guilty, should be freely pardoned • and 2d, 
That the only perfect innocent in the universe 
should be the greatest sufferer in the universe. 
But how does Socinus get over this latter fact 1 
The fact is unquestioned that he did suffer, and 
the fact is unquestionable that he was innocent. 
Why then did he suffer? if not vicariously. Was 
it for an example of patience ? All that for a 
sample ! But it is a truth, becoming more and 
more evident to me as time passes, that " no 
man can call Jesus Lord, but by the Holy 
Ghost;" and I am prepared to prove it. For 
what is it to call Jesus Lord % It is to worship 
him. Either, then, Christ is God, or he is not. 
If he is not, and if we worship him, we are 
idolaters. And how can a man be absolutely 
certain that he is no idolater, or worshipper of 
man, in worshipping one who was essentially 
man, whatever else he was ? He cannot, unless 
he is taught it from above. . . The Jewish 
mind is essentially fixed in the notion that we 
Christians worship three gods, and that one of 
them is a man, and therefore that we are idola- 
ters. In discussing theology with the Hungarian 
Jews, I never could get this driven out of them. 



COLLOQUIA PERIPATETIGA. 17 

[The Gospel and the Permission of Evil.] 

THE Gospel is not a mere remedial system. 
Christ came into the world that we might 
have life, and that we might have it more 
abundantly. Mark, kspiggotspu;. There's deep 
significancy there. It would not suffice merely 
to give us back the thing we had lost. That 
would be much, and more than we deserved, 
but not enough for God to give, because not an 
advancement to man, and an increase to his 
glory. And, I would say it reverently, but 
without hesitation, it is a good thing that 
Adam fell, because what he lost is much more 
than found, or rather, something superlatively 
better has been found. There's your optimism 
now ; and in this connection I agree with John 
Bruce in his repentance doctrine. Eepentance 
is better than innocence ; not abstractly, but 
so far as man is concerned. Augustine says, 
" Bonum est mala fieri." My principles lead 
me to " Bonum est ut mala permissa sint ;" 
not, you observe, " usque permissa sint," for that 
would abolish the eternal distinction between 
good and evil. But, though I tremble while I 
utter it, " bonum est ut mala sint." 

[The "Te Detjm."] 
T^HE " Te Deum" is a grand piece of writing; 
*■ by far the finest fragment of post-apostolic 
devotion. I am particularly fond of these lines — 
" Thou art the King of Glory, Christ. Thou 
art the Everlasting Son of the Father. When 
thou tookest upon thee to deliver man, thou 
didst not abhor the Virgin's womb. When thou 



18 COLLOQUIA PERIPATETICA. 

hadst overcome the sharpness of death, thou 
didst open the kingdom of Heaven to all be- 
lievers." The Te Deum must be very old. It 
was sung at Augustine's ordination, but it is 
much older. I think Hilary of Poictiers was 
possibly the author. No one can tell the influ- 
ence of that hymn during the fourteen centuries 
it has been in use. But one of the finest de- 
votional pieces I know occurs in the "Missale 
Romanum." It is in the " Mass of the Presancti- 
fied " for Good Friday, in which the refrain 
occurs— "Quid feci tibi populo meo'?" It is 
clear to my mind that the service of the Low 
Mass preceded the dogma, and perhaps it was so 
also in the High Mass. In one respect the 
Scottish Episcopal communion-office is more ob- 
jectionable than the Roman, for it leaves out 
the " nobis " of the Missale Eomanum. There 
are magnificent prayers in the missal. They 
are chiefly relics of a very early and much purer 
age ; and many a good Romanist gets on very 
well in his Church by the help of these alone. 

[Merit.] 
PHE Council of Trent says that Christ merited 
-*■ that we should merit. Thus there is no 
merit that is not ultimately resolvable into that 
which is meritoriously causal of all merit. They 
say that if you deny that the saints have merit, 
you're a heretic. But if you deny that Christ's 
merits merited their merit, you're a heretic too ; 
which, as John Owen says, is all that many 

good Protestants would contend for 

Bellarmine was not the worst kind of Papist — 



GOLLOQUIA PERIPATETICA. 19 

far from it; but he always raises a desperate 
cuttle-fish confusion about him, and then puts 

out his claw and drags. Priest G-- of L 

is just a modern edition of Bellarmine. He 
preaches, "so rich are the merits of Christ, that 
they put into us the capacity of meriting." They 
merit that we merit. It is a merit of congruity, 
not of condignity, that they contend for, and 
they admit that gratia prima must assist us 
all. Now, since Bellarmine and he deny the 
merit of condignity, and so do we, we are in the 
main at one. But what this merit of congruity 
is I have never been able to see, nor do I expect 
ever to see. 

[John Owen.] 

JOHN OWEN has vigorous thoughts, but the 
baldest style I know. But better rough 
speech than an oleaginous style. If rough it 
may arrest. In Owen were combined the Pat- 
ristic, the Reformed, and the Puritanic. He 
' was a scholar, and had a fine subadum judicium. 
He was a good student of texts. But oh, he 
moves clumsily. He moves like a whale. 
Robert Hall called his works a " continent of 
mud." He utterly lacked the aesthetic, which 
Hall valued highly ; but he is a good specimen 
of the Patristic Scholastic Puritan ; and he is 
great in spiritual analysis. If you read him on 
the " Mortification of sin," you must prepare 
yourself for the scalpel. He is at the head of a 
school of divines. Halyburton and Witsius 
were decided Owenians. They are minor men, 
and you more easily get at their centre 



20 GOLLOQUIA PERIPATETICA. 

[Progkess.] 
\ 1 T~E need a more forward moving Christianity, 

* * with more of the nXygopoglq, nkrzojg in it ; 
which is not "in full assurance of faith," but 
" in the full sail of faith," — bearing right on 
with the wind ; all canvas up. 

[Faith and Knowledge.] 

"\ 17E must mark the difference between minds 

* * wishing to "add to their faith know- 
ledge," and minds wishing to drag all faith to 
the bar of knowledge — the difference between 
wishing to found faith upon philosophy, and to 
deepen faith by philosophy. We must analyse 
our faith as far as we can. No rational man 
will resist that. And we must systematise all 
our knowledge. We must keep our faith 
orderly, by rational methods, while we " give 
unto Faith the things that are Faith's." Philo- 
sophy was born a pagan, but she may become 
Christian, and should be christened " Mary." 
She may be proud to sit at Jesus' feet. Hellas 
coming to Judea's Messiah is a rarely beautiful 
sight. But Judea is also the better of going to 
Greece. For what is our New Testament system 
but Hebrew thought in a Greek clothing ? The 
Hebrew affords the concrete matter, but it puts 
on the raiment of the Greek form. 

[St. Paul at Athens.] 

TWO things strike me in that wonderful 
sermon of Paul at Athens. His consider- 
ate tact in recognising all the good he found 



COLLOQUIA PERIPATETIGA. 21 

in Athens ; and how he laid the axe to the root 
of the tree of Attic pride. The Athenians prided 
themselves on four things — (1.) That they were 
autochthons. Paul tells them that " God made 
the world and all things that are therein." (2.) 
Their grand temple architecture. Paul tells 
them " The Lord of heaven and earth dwelleth 
not in temples made with hands." (3.) Their 
distinction from all "barbarians." " He hath 
made of one blood all nations of men." (4.) 
Their chronology and grand antiquity. " He 
hath determined the times before appointed, 
and the bounds of their habitation." Why! 
that's what they had been all wrangling about 
since the days of Herodotus. 

[Metaphysics and Theology.] 

THERE is a very close affinity between a 
metaphysical Philosophy and Theology. 
Plato has great affinities with Christianity, and 
so have all the succeeding Platonists more or 
less, especially our own Cambridge men in the 
17th century. But many a so-called Christian 
teacher is not better than a second-rate heathen 
moralist, nor half so good. He dilutes the 
essence with so much water. Plato almost 
anticipated St. Paul's " Oh, wretched man that 
I am !" The ancient moralists were far better 
theologians than either the Priests or the Poets; 
(Pindar, however, takes some noble flights). 
Seneca used to be a great favourite of mine, 
but the Platonist is nearer of kin to the 
Christian than the Stoic is, as most of the 
Fathers allowed. 



22 COLLOQUIA PERIPATETICA. 

[Creation and Design.] 

\/OU say that Design never leads to the 
■*■ Infinite, and it never yields the idea of 
creation. I would add that it never gives me 
the Infinite, because it never gives me creation. 
If I reach the fact of creation I reach the In- 
finite ; for the infinite Power alone is creative. 
The origin of an atom, equally with that of the 
Universe — (i.e. what I may call the Universe, 
but then my universe may be God's atom) — 
gives me the notion of Power that is truly and 
perfectly infinite. 

[Pantheism.] 

PANTHEISM has a curious natural afiinity 
with man, when he realises his connection 
with the Universal Life, % Ev a-jrO) £<ff*>ev. We 
live within God's omnipresence, and we have 
come from Him. There is something in Pan- 
theism so deep that naught in bare Deism can 
meet it. Deism is not so deep. And Pan- 
theism may well keep the house, till a stronger 
than Deism comes to take possession of it. In 
Jesus Christ I find the only solution of the 
mystery. He was not one with the race, 
though kindred to it. I admit that Pantheism 
is a vulgar scheme at bottom ; yet the least 
vulgar and most pious minds will often talk 
pantheistically, and perhaps they must do so ; 
(I'm fond of the caveats :) just as those most 
remote from anthropomorphism very often talk 
most anthropomorphically. And the most tran- 
scendental minds can easily afford this. You 



COLLOQUIA PERIPATETIGA. 23 

will find them talking either very abstractly or 
very concretely. In the poets, in Wordsworth, 
Coleridge, and Thomson, you find much Panthe- 
istic language, but no Pantheism. I was a 
Spinosist for three years. The one was then 
the ALL to me. But I had to throw the system 
to the winds that I might live. I believe there 
are many good Pantheists, but conscience has 
no speculative warrant in the system of Pan- 
theism And yet I think that the 

system is an emphatic admission, or rather pro- 
clamation, that there is a secret in the Universe 
that belongeth unto God, unfathomed and 
fathomless by men. 

[Plato and Aristotle.] 
In the Cave under Macduff's Castle, Wemyss. 

THAT'S a wonderful illustration of Plato's 
about the cave, and the shadows on the 
wall. A better symbol of the contrast between 
the permanent and the transitory could not be 
found : the moving shadows seen, while that 
of which they are the adumbration is not seen. 
But as a w T riter I prefer Aristotle to Plato. 
Aristotle's Greek is very amazing. It is the 
exactest Greek I know. He is by far the com- 
pactest and most precise writer we have, in any 
literature. He is the beau ideal of the precise. 
Two things I wonder at in Aristotle — the ex- 
tent of his acquirements, and the exactitude of 
his writing. He had gone over the encyclo- 
paedia of knowledge. And the "Organon" is 
marvellous Greek. So is the "Mcomachean 



24 COLLOQUIA PERIPATETIGA. 

Ethics." He is not so great I think in his 
" Metaphysics,'' either in the matter or its form. 
—I sometimes wonder if we have much of his 
Esoteric — those peripatetic disclosures to the 
initiated. It is mostly the exoteric I suppose. 
But if that was the exoteric, what must the 
esoteric have been ! His aesthetic doctrines too 
have not yet been superseded, though they 
have been supplemented. And we have a 
curious fragment of his own poetry, a piece <7regJ 
9 Aosrrig. It is Smollett-like; very like Smollett's 
" Ode to Independence." But I never could love 
Aristotle. Admiration is the beginning, middle, 
and end of my feeling towards him. He could 
see, but could not soar. He could see, I sup- 
pose, as far as a mason could see into a wall 
that he had built, and that is a good deal farther 
than other people see into it. Plato, on the 
other hand, I love. He is more of the mystic, 
and he soars sublimely. Plato goes peering up, 
often into cloudland ; yet I like to follow him 
into the mist, for when I don't see through it, 
I generally think he does. It is a good thing 
to go up now and then into the mist, if we do 
not, like Ixion, embrace the cloud. . . . Philip 
of Macedon had been a wise man in getting 
such a tutor as Aristotle for Alexander. The 
tutorship may account a little for the greatness 
of both men. Each benefited the other. But 
what a petty ambition was that of the ward ; 
and what a low Empire compared with the 
tutor's, in worth and duration both. To con- 
quer the world ! Alexander Magnus was, after 
all, Alexander Parvus too. 



COLLOQUIA PERIPATETICA. 25 

[Sir W. Hamilton and Knowledge of the 
Infinite. ] 

T HAVE never read Sir William; yet we 
-*- have many affinities, I think. I cannot now 
make use of a new terminology. He has one 
of his own, very good, I suppose ; but I have 
my own. We met only once at Fairlie. I 
greatly enjoyed his conversation. He bothered 
me that day about the contradictions in the 
four evangelists. He gave a list of them ; but 
I told him I thought the whole matter a very 
small affair. I think I hold a theory of Ignor- 
ance not essentially different from his. But 
it is no new thing to hold a theory of Ignorance. 
It is a theological commonplace. I sometimes 
wish Sir William were still alive, that I might 
have a talk with him about Positives and Nega- 
tives, and my own Positivo-negative . For, so 
far as I can see, there is nothing in his doctrine 
of Faith and Knowledge different from this, that 
there is a distinction between the ccwzprehension 
and the apprehension of things. The rest I 
take to be a dispute about the two different 
meanings of the word " know." I do not know 
the Infinite, says Sir William, excepting nega- 
tively. We know only the finite ; but in the 
consciousness of our inability to transcend the 
finite, we are inspired with a belief in the uncon- 
ditional and the infinite, and we positively 
believe in it. Well, I say, we do know it, only 
not comprehensively but apprehensively, as 
surely as we know the reality of Finite Sub- 
stance. We cannot compass either of them in 
thought, but we know that they are. We appre- 



26 COLLOQUIA PERIPATETIGA. 

hend, or know, the positive fact of their exist- 
ence. Now, I say, if this be all that Sir Wil- 
liam meant (and we are agreed so far), why- 
deviate from common parlance, and say we do 
not know them 1 The common consciousness of 
men is the same as that to which Sir W. appeals. 
And if the majority of men (I mean of the 
uneducated) express themselves by saying that 
they know 9 why should not II I admit that we 
do not comprehend the noumenal, only the phe- 
nomenal. Yet we know that the noumenal is. 
You may say you attain to the one by positive 
knowledge, and to the other, in the collapse of 
knowledge, by positive faith. I say I want a 
common term for both, and that I find this in 
the word " know." Well, we just speak dif- 
ferent languages about the same old problem, as 
if Sir William spoke in Greek and I in old 
Saxon. A new philosophy very often just 
speaks a new dialect \ very often it is a mere 
question of vocabulary and nomenclaturing ! 
Yet I won't give up my positivo-negative. I 
cannot exhaust the infinite in thought ; that is, 
I am unable by the negation of it to exhaust a 
positive. ... It would seem, then, that my 
"scimus" is wider than Sir William's, and my 
" ignoramus" narrower. I maintain that we do 
know the infinite as a positivo-negative, or we 
have no basis for revelation ; or, I would state 
it thus, we are not properly ignorant of it as a 
positive, we are only nescient Ignorance is a 
defect, nescience is not a necessary defect. 
Christ was nescient, but not ignorant ; for the 
latter is that beyond which there is a better — 



COLLOQUIA PERIPATETICA. 27 

not only absolutely but relatively ; better that 
is, for that particular state. Now there is a 
better state than nescience absolutely ; but not 
relatively to man. 

[George Campbell.] 

T \ THEN at the Grammar School in Aberdeen, 
* * I got hold of a volume of George Camp- 
bell's, in which he ridicules, as lamentable folly, 
the notion that to God there is no past, present, 
or future — to Him all are one. I remember 
well how I abhorred George Campbell for that. 
I thought it the most magnificent thought I had 
ever met with. 

[Opposite Errors.] 
/^PPOSITE errors have generally a common 
^-^ wg&rov ^svdog. Legalism and antinomi- 
anism rise from a common root of error, just as 
Materialism and Idealism respectively ignore 
the balance of the universe, and that " all things 
are double, one against the other." 

[Luther and Melancthox. 

TF a subject could be split up into twelve 
■*■ separate points, and also compressed into 
one, Luther would take the one, Melancthon 
the twelve. 

[Dr. Chalmers.] 

CHALMERS was not a widely-read divine, 
but as a practical thinker and teacher of 
the heart he was unrivalled. We have lost 
much of him. for want of a Boswell. Many of 



23 COLLOQUIA PERIPATETIGA. 

his best sayings are gone for ever. As a man 
of erudition he might have been better. As a 
heaven-taught man, he needed little. Though 
not well read, all his reading passed through 
the alembic of his own mind. What he took 
in from without never came forth undigested. 
. . . . But Chalmers never could understand 
the real difficulty of the Edwardean contro- 
versy. It was very poor insight in him to 
imagine that he had settled the controversy. 
He and I often talked of Edwards and Philo- 
sophical Necessity. He never could see that 
there was a third thing between Necessity 
and Contingency - — viz. Liberty. Chalmers 
was not a speculative thinker; but he was 
especially great in all questions where the 
heart aids the intellect. A minister once told 
me of the fine rebuke he got from him. He 
had visited a man on his deathbed who was 
delirious, and returning home met Chalmers. 
"Well," said he, " did you pray with him 1 ?" 
" No ; he was delirious ; but I prayed with the 
family." " Ah ! you did very wrong, sir. Who 
knows but that some old train of thought might 
have been stirred up by the tones of a familiar 
voice ? You did very wrong, sir." In that 
region Chalmers was one of the greatest men of 
our century. 

[In reference to a Living Preacher.] 

HE Morelled too much for me. That is a 
very shallow book of Morell's on Religion. 
He may call it the philosophy of religion ; but I 
doubt if it is anything else than cloudification. 



COLLOQUIA PEBIPATETICA. 29 

[Open Questions.] 
[ "WOULD not put Augustine's doctrine of evil 
-*■ into the Church's creed. I have no right 
to impose it on others. I think it is an 
essential. But into the " credo " I do not thrust 
it. Systematic theology has a wide margin 
round it, where we must have the probabilia 
placed; but the creed should have none. A 
narrow theology, founded on the theologian's 
idiosyncrasies, is, after all, no theology at all. 

[Xecessitariaxism.] 
T DISSEXT from Jonathan Edwards' doctrine, 
■*■ because he hazards a speculation on will qua 
will, and therefore in reference to all will, divine 
and human. It is fatal to establish a necessary 
chain throughout every will in the universe. The 
Divine acts are free. They are necessary, I 
maintain, qua moral, though free qua will. But 
I am a determinist as much as Edwards. 

[Free Will axd Syxergia.] 

ARMINIANISM and Antinomianism have a 
common srgwrov ^iZbog. Antinomianism 
says that we (to use the words of Towne) are 
Christ-ed and God-ed. Arminianism says that 
half of the work is God's and half is man's. 
Calvinism asserts that the whole is God's, and 
the whole is man's also. The second scheme 
robs God ; the first fanaticises man ; the third 
is the juste milieu, and stands midway between 
two ultras. I admit moral power in the will, 
against the Antinomians, and claim it; I abjure 
power, against the Arminians, and disown it. 
The Arminian synergia is first, unconsciously, 



30 COLLOQUIA PERIPATETIC A. 

atheistic ; and then, consciously, enthusiastic. 
It first excludes and denies God, and then 
attributes to Him and to man an act of fanati- 
cism. It would be better to abolish the word 
synergia, for it is associated with a contro- 
versy, on one side of which I take a decided 
stand. But I have no objection to use it, as 
it contains a truth. Allow my caveat, and 
I'll use your word. There is a true and a 
false synergia. That God works half, and man 
the other half, is false ; that God works all, 
and man does all, is true. God svsgysTrb 0='Xs/v; 
man QiXei %ai hspye?. I have my theologou- 
menon, or philosophical speculation on the 
will — that it is set free from the bondage of 
antecedence and consequence as these reign in 
Nature. The nexus in the two spheres is not 
identical. We might even say with Pope — 

God, 
" . . . "binding Nature fast in Fate, 
Left free the Human Will." 

And yet I am a determinist with Edwards, as 
against Whitby; while I am an assertor of free- 
dom with Whitby, as against Edwards. The free 
will which I concede and maintain is just the 
reason's postulate for the dictamina of conscience. 
But as to the causal nexus being entirely broken, 
or as to our power of origination — what Sir W. 
Hamilton would regard as proximate in the con- 
science as to the will, is amongst my ultima dubia. 
And, after all, my theologeme " de voluntate " is 
amongst the 999 unsolved things which I ever 
carry with me I grant the existence 



1 



COLLOQUIA PERIPATETIGA. 31 

of "remote power" as a condition of respon- 
sibility ; but this power is inoperative until 
quickened by the ray from above. We differ 
in fundamentals if you hold a fall (fws^/sia, 
as was maintained in the synergist controversy. 
But the problem as to what this remote power, 
which conditions responsibility, is, is a meta- 
physical one ; and I think that, as metaphy- 
sicians, we shall be compelled to fall back, after 
all, on some such statement as the apostle's, 
" Work out your salvation, for it is God that 
worketh in you." Arminianism I regard as 
fanatical in its denial of second causes. 

[Aquinas.] 
T'VE set myself to be a Thomist commentator. 
-*■ " Deus voluit hoc propter illud, sed non 
propter illud voluit hoc Deus," says Aquinas. 
The " hoc propter illud " is the subject-matter 
of the divine volition. God has willed, e.g., 
that the universe, with all its history, evil in- 
cluded, should illustrate the divine glory; "hoc 
propter illud." But the "illud" is not the 
motive cause of the " hoc." He has not directly 
willed the history of the universe for the sake 
of his glory. There is a relation of propterty 
between the two things as the objects of divine 
volition. There is much more in this distinc- 
tion of Aquinas than meets the eye at first 
glance ; though the vulgar mind will call it a 
distinction without a difference.* 

* I give the quotation as Dr. Duncan gave it. The only 
passage in Aquinas to which I can trace it, is the sentence 
in the Summa Theologice, pars prima, qusest. xix. , art. 5, 



32 COLLOQUIA PERIPATETIC A. 

[Uses of Speculation.] 
T 71 TE may reverentially, and for solemn ends, 
^ * speculate on the origin of evil ; and these 
may be purely practical ends. We may hope 
to get gleams of light, fugitive rays striking 
downwards. It is not a bad sign of a man, but 
the reverse, that he continues reverentially to 
gaze into this question and ponder the mystery, 
As to the " sitting apart, holding no form of 
creed, but contemplating all," thoughtful men 
usually do this for a time. The end does not 
always justify the means ; but perhaps this may 
be true, that though the unrest is not a good 
thing in itself, out of it God brings good, and 
in some cases it may be the only way to the 
highest good. Yet we shrink from our children 
going down into that into which we w^ent and 
emerged. We fear they may not emerge. 
[Is there faith in such shrinking T\ 
At least it is a very natural shrinking, and 
God does not lead us all by the same way. 
We have no right to suppose beforehand that 
others need the baptism that we were bap- 
tized with. A was a great man, and not 

the least part of this greatness was his con- 
fession, " There may be many an easier way of 
obtaining rest than the way by which I have 
reached it." Discipline in philosophy is often 
a pathway to God, why should it be less so than 
any other kind of discipline ? and yet its great 
value is in being a handmaiden, ancilla Domini. 
You might think I was caring greatly for it. 

"Yult ergo hoc esse propter hoc, sed non propter hoc 
vult hoc."— Ed. 



COLLOQUIA PERIPATETICA. 33 

But what I want is to disencumber the creed, 
and to christen the philosophy. 

[Adam and Christ.] 

MY Theanthropology has only two texts — 
" God made man in his own image, in 
the image of God created He him ;" and " God 
sent forth his Son, made of a woman, made 
under the law, to redeem them that were under 
the law." Therefore, theologically, there are only 
two men, Adam and Christ. What an honour has 
been put upon the vofiog under which Adam was, 
and man is, that under it also Christ should be. 

[Uxbueied Speculations.] 

T HAVE no patience with C 's Hades. 

^ I have a hundred such speculations, all very 
good for myself. But I have buried them when 
done with them, and never unearthed them since 
for others. They lie in heaps in one common 
grave, and mother earth is on them. What does 
he mean by unearthing his to the gaze of men 2 

[Liturgies.] 
TN forgetting our Directory we are too little 
■*- liturgical ; and if the Church were very 
spiritual it would need no liturgy. We have 
far too many preaching prayers ; many good 
ministers preach to God. The best of our fore- 
fathers were more anti-erastian than anti-epis- 
copal, and more opposed to a bad liturgy than 
anti-liturgic. I do not wonder that the desire 
for forms of prayer is returning. I could say 
nothing against the use of a liturgy, as a catholic 

D 



34 COLLOQUIA PERIPATETIC A. 

question, for all the churches ; but I am definite 
against confinement to it ; and as for us in 
Scotland, I am opposed to it in any form at 
present. But a good liturgy forms a fine com- 
mon bond for the churches. I remember, when 
in Leghorn, hearing a very painful sermon from 

the Bishop of ; and on leaving the church 

a friend remarked, " I'm thankful he can't spoil 
the prayers." 

[Anthropomorphism. ] 
\\ 7*E cannot exhaust the significance of that 
* * sentence, " Let us make man in our image, 
after our likeness." God must be anthropo- 
morphic, or anthropopathic in his communica- 
tions. He tells us that He is infinitely unlike 
us ; but when he is to speak to man he must 
do so anthropomorphically ; and he has done so, 
even more lowlily than we ourselves need habi- 
tually conceive of him. It was in accommoda- 
tion to the infancy of the world, when men 
spake, and thought, and understood as children 
— and because so many always do so in all ages. 
But if we are " in the image " of God, we are to 
Him, as the shade is to the substance. It is an 
exceeding high mystery, but I think that the 
positive notion of the Infinite, which we all have, 
is a hint to us of that " image." 

[Gratia Irresistibilis.] 

T 'VE tried to discover if there be any difference 
*■ between the Jansenist's and the Calvinist's 
" irresistible grace." But the Calvinists did not 
adopt the term " gratia irresistibilis " for them- 



COLLOQUIA PEEIPATETICA. 35 

selves. Maestricht shows that it was their 
opponents who charged them with it ; and so, 
says M., though it is not our term, or what we 
would say, we have no objection to the phrase, 
that gratia is irresistibilis, and yet I hold that 
in another sense gratia est resistibilis et resisti- 
tur. But I do not think there is any material 
difference between the Calvinist and Jansenist 
doctrine. 

[Truth, and the Search for Truth : Lessing.] 

T THINK that both Fenelon and Leighton 
-*■ (the Scotch bishop) w T ere men constitution- 
ally afraid of the full blaze of the truth. They 
were naturally timorous men. They wished to 
possess the full truth, but they walked too 
warily, because they looked upon the truth from 
the sentimental rather than from the moral side. 

[Is it not possible to be too ambitious to pos- 
sess the whole truth 1] 

Never. 

[I mean ambitious to see all its sides at once, 
or too speedily. May we not pay the penalty 
of that ambition which overleaps itself T\ 

Well, I like that prayer of Newman's, the 
subtile devout man : 

' ' I do not ask to see 
The distant scene; one step enough for me." 

We may apply it to the search for, and the 
acquisition of, truth. But we must get to the 
centre speedily — to that Rock on which we 
may build. I fear I may not understand Lessing 
aright ; but if I do, that saying of his, which is 



36 COLLOQUIA PERIPATETICA. 

so much praised,* contains the essence of all 
devilry. It may amount to the willingness 
to be eternally without God. It is delight 
in the mere activity of the faculties that is 
chosen, the search that is fearless and free, 
unimpeded and irrestricted. To be left alone 
for ever to pursue the endless chase, cut off 
from the eternal Being, would be to me the 
horror of horrors. 

[But Lessing does not wish the pursuit with- 
out reaching the goal, the chase without the 
prey. He only prefers the intelligent discovery 
of truth to a blind reception of it.] 

Well, I would add to his maxim, Teach thou me, 
else I had rather have " the truth " at once. 
Did the woman who lost the piece of money 
think the search for it better than the finding 
of it ] " Prove all things," says the Apostle, 
adding, " hold fast that which is good." But, 
according to Lessing, we should prove all things, 
but hold fast nothing. It would be a loss to 
him to get possession of the truth. In short, 
Lessing's maxim is the maxim of eternal revolt 
and independence ; and the wish to be as God 
contains within it a prayer for estrangement 
from God. 



T 



[Consider the Lilies.] 
HERE are times when I cannot rest in the 
ethical, when I cannot find any satisfaction 

* " Did the Almighty, holding in his right hand truth, 
and in his left, search after truth, deign to proffer me the 
one I might prefer, in all humility, but without hesita- 
tion, I could request, search after truth." — Ed. 



COLLOQUIA PERIPATETICA. 37 

in historical facts. The very evangel satisfies 
me not. I cannot read my Bible, and I cannot 
pray. But I go out into my garden to consider 
the lilies how they grow. Mn pegi/avare, they 
seem to preach : — Carking care, away ! 

[Systems of Theology : Heresy.] 

OUE systems of theology are a bondage, and 
must remain a bondage till they are adopted 
on rational conviction. And yet very often these 
very dogmas are cheerfully adopted by those who 
once rent them asunder as fetters. Systematic 
truth is systematic error to me, if I ignorantly 
and unconvincedly bind myself to it ; and all 
real fetters should always be broken. But earnest 
and good men usually come to see that what 
they once found to be fetters, are the cords and 
bands of a man — the girders of his strength. 
It is a monstrous thing that that horrible word 
" heresy " is now used on all occasions so freely, 
and applied so recklessly to all error. All 
error is not heresy. Amesius, in his book, Be 
Conscientia, starts the question, " an Arminianis- 
mus heresis sit 1 " But people will use this 
word, and scatter firebrands, arrows, and death, 
as recklessly as if they were in sport. Heresy 
is a work of the flesh, and no man can be 
charged with it, even on a fundamental, till, 
after faithful admonishment, he persists in it, 
knowing that he does so. No man can be de- 
posed from the church catholic for doctrinal 
heresy. He may be suspended from this or 
that individual church, but not cut off from the 
universal church of Christ. For, note — " Who 



38 COLLOQUIA PERIPATETIGA. 

can understand his errors % " And it is too 
often forgotten that no man can be charged 
with an opinion which is only the valid conse- 
quence of the doctrines he holds, if that conse- 
quence is by him disowned. You cannot deal 
judicially with a man for a logical blunder, 
though you may deem him intellectually weak 
or confused. There is no indefectible connection 
between the theoretical and the practical, nor 
between an axiom and its sequences. I mean, 
that though the one may entail the other, a 
man is not to be held chargeable with both, if 
he explicitly disowns either. 

[Scotch Sects only Parties.] 
T OFTEN think that our church errs in taking 
-1 it for granted (indirectly at least) that the 
fervour and life that characterised the beginning 
of its history will remain with it, without ex- 
periencing an ebb of the tide. There are tides 
in all things ; and the great wave of Divine Bless- 
ing seems to keep ebbing and flowing amongst 
the churches. But that is a fine saying of Sack 
of Bonn, in his History of the Scottish Church — 
"In Scotland there are no sects, only parties." 
That is a fine testimony from a foreigner. 
Sometimes you see most truly from a distance. 
He meant we should not dignify our differences 
by the name of " sects ;" we are only parties in 
one great sect — the species of a genus. 

[Augustine and Calvin.] 

AUGUSTINE was greater on the whole than 
Calvin. Calvin is the more complete ; no 



COLLOQUIA PERIPATETICA. 39 

thanks to him for that, for Calvin was standing 
on Augustine's shoulders, Augustine on his own 
feet. In Calvin you see great amplitude of 
mind, and great common-sense clearness ; far 
less metaphysical profundity, and far less of the 
subdued Platonic fervour which you find in 
Augustine. I think of the two men together 
as " the pigmy on the giant's back ; " though 
Calvin after all was no pigmy. 

[Satan.] 

IT is a strange thing that so fine a spirit is 
let loose to do so much mischief, but he is 
only " the prince of the power of the air," not 
of the power of the spirit. I believe there may 
be more devils than men. They are legion, and 
go in companies, so far as we can gather from 
the hints of Scripture. I think each temptation 
that assails a man may be from a separate devil. 
And they are not far off; probably our atmo- 
sphere was the place of their original banishment. 
And there they live, — air-princes. But mark, 
they have no power over the innermost spirit ; 
nay, they can have no knowledge of the secrets 
of the heart of man. No single heart-secret is 
known to any single devil. These are known 
only to the Searcher of the hearts, who is also 
their Maker. Some good Christians disquiet 
themselves by forgetting this. I would say 
that our adversary can look and hear, see and 
listen, and make inferences. He has only a 
phenomenal knowledge, and that not perfect. 
He is but a creature, and cannot know the 
secrets of the universe. It ought to comfort all 



40 COLLOQUIA PERIPATETICA. 

men that only our Maker knows our constitu- 
tion. . . . 

[Ghosts.] 

BUT what do you think of ghosts 1 For my 
part, I neither believe nor do I disbelieve 
in them. A man essaying to demonstrate their 
impossibility gives evidence of possessing an 
awfully phenomenal mind, (which thing is my 
abhorrence. / abhor a mere phenomenalist). 
The credulous and facile mind may believe 
almost anything as to the supernatural ; but 
the incredulous and merely critical mind is 
often as crass and stolid as the other. Now, 
why should ghosts not exist a priori ? There 
is no reason against them. If Providence is, 
they may be. They may belong to the unseen 
cosmical system, or to a part of it. As to the 
facts a posteriori, each one must satisfy himself. 
[He told some remarkable ghost-stories.] 

[Angels and Image- Worship.] 

I BELIEVE it is mercy that our eyes are 
shut to save us from angel-worship ; for I 
so believe in the ministry of angels, that I do 
not know but if I saw them I might be led to 
give them homage. The distinction between 
latria and doulia might then appear. And if in 
the upper world we shall see the " angel that 
came and ministered unto Him," I think the 
whole church will be greatly interested in that 
angel. We must beware, in this matter of the 
intervention of angels, of two extremes — of a 
vulgar credulity and a presumptive incredulity. 



COLLOQUIA PERIPATETIC A. 41 

We live in an age in which we should say it 
may be so ; and neither that it must be so, nor that 
it cannot be so. I'm fond of the caveats. Why 
should they not be delegated to interfere % 
Some subordinate agents between God and man 
there surely are. And if there be a hierarchy 
rising upwards to the throne, and Him who 
sits on it, may not the angels be often sent to 
minister to those on the earth who need their 
succour'? My homage to the supernatural 
would lead me to believe in angels, even though 
I had no revelation on the subject ; and every 
suggestion of the unseen is precious, every door 
opening into it. And ah ! Protestant as I am, 
even image-worship does appeal to a part of 
man's nature. There is an old stone of granite 
by the roadside, as you wind up the hill at old 
Buda, upon which a worn and defaced image of 
our Saviour is cut, which I used often to pass. 
Below the granite block are the words — " vos 
omnes qui transitis per viam, attendite et videte 
si est ullus dolor sicut dolor nieus." The 
thorough woe-begoneness of that image used to 
haunt me long : that old bit of granite — the 
beau-ideal of human sorrow, weakness, and 
woe-begoneness. To this day it will come back 
upon me, and always with that dumb gaze of 
perfect calmness — no complaining — the picture 
of meek and mute suffering. The memory of 
it comes up fresh as when I first looked upon 
it ; and yet it is a purely human feeling, it is 
not spiritual. 

[Why condemn the emotion'? It is only the 
homage that is to be restrained.] 



42 COLLOQUIA PERIPATETICA. 

I can only say I'm a Protestant, and dislike 
image-worship, yet never can I get that statue 
oat of my mind. So, too, when in Italy I saw 
the crucifixes by the roadsides, I felt they were 
not Protestant ; but I could never pass them 
without a very tender reminiscence. By the 
way, the Romish devotee is wrong only in going 
to the wrong priest : and both the traveller, 
and the vicar to whom he travels, have very bad 
optics. 

[The Legal and the Ethical.] 
T BELIEVE that the school of theology, to- 
** wards which many fresh minds are apt to 
drift, is near of kin to that which they would 
very much wish to shun, — to wit, the harshness 
of Bradwardine. In Bradwardine and Twisse, 
the lawyer threatens to swallow up the ethicist, 
as conversely, in Mr. Maurice's system, the ethi- 
cist devours the lawyer. In Jonathan Edwards 
and the New Englanders we have a fine union 
of moral law and moral ethic. Holiness and 
justice are respectively the aesthetic and the 
moral elements of law ; and, with all his rigour, 
Edwards is supremely moral. Yet he was not 
fully cognisant (though not wholly unaware) 
that he held within his system a species of very 
high and refined internal pantheism. In a 
hypertheistic system sin must equally vanish as 
in the atheistic ; and Edwards has in other 
treatises unconsciously developed this internal 
pantheism more fully. I have never entered 
the door of either supra- or infra-lapsarian Cal- 
vinism. But Maurice's system is pure illegality. 



COLLOQUIA PERIPATETICA. 43 

It will never go down with the lawyers ; it 
upsets their science entirely. Bare ethic, with- 
out law, is the ethic of Jehovah alone, and his co- 
equals, living together in the one tie of a/asnj, 
where there are no subjects. This ayaxq might 
be the bond of union on Olympus amongst 
co-equal gods, were polytheism true ; (though 
it was not even so much as imagined on the 
ancient Olympus). But whenever subjects ap- 
pear beneath the sovereign, obligation enters. 
I can understand the fact I have heard, that 
Sir W. Hamilton disliked the theology of Mau- 
rice. He was an advocate. No lawyer is likely 
to fall into a sentimentalism about law. It's 
a serious matter to be under law and to be at 
the bar, and to feel the solemn rigour of juris- 
prudence. And the end of punishment is not, 
I think, primarily to reform the punished, but 
to vindicate the law. 

[But is not such a vindication blank, if the 
final end of it is not the reclamation of the 
transgressor ?] 

Not necessarily ; but the reclamation is also 
attempted, it is also provided for. Goethe said 
once, all the course of Providence goes to show 
that the God of Providence is the same as the 
severe Jehovah of the Hebrews. . . . 

[Ethicism : Mr. Maurice.] 
T) AUL'S Christianity, and his anti-christianity, 
-*■ had a common principle lying at their root 
— viz. " the law is good ;" and I do not find in 
Paul the least affinity with that system which 
would merge law in ethics. He never set him- 



44 COLLOQUIA PERIPATETICA. 

self up as the equal of his Maker. But this is 
the natural upshot of the sentimental system 
lately revived in England. The law of fealty, 
the law which says "thou shalt," does not 
exist for the Supreme himself. Duty (qua 
moral) is for the creature and Creator alike ; 
and in this we oppose Mr. Mansel out and out ; 
but (qua law), it is for the creature only. I 
do not charge Mr. Maurice with all the conse- 
quences of his system, but I proclaim these 
consequences. A man may veer far from the 
centre, and yet his error never ripen into a 
heresy ; and this heresy (if it be one) has not 
yet founded a sect. If it does found a sect, in 
time the doctrine will be seen to develop its 
full issues ; as a half-truth generally ripens 
into a manifest lie, and then, at its full deve- 
lopment, the sect is near its death. 

[The Gospels and Epistles.] 
T HAVE certainly more of the Pauline Epistles 
■*- than of the four Gospels in my nature, 
though the latter are our foundation. Paul 
was from first to last a man of law ; and the 
Pauline relations of law and gospel have taken 
a very deep hold of me. Paul, too, has more 
variety than any of the Apostles. He has his 
own distinctive features, and he has a good deal 
of the Johannean and the Petrine besides. And 
honest James was like one of the old prophets 
risen again. He reads just like a prophet. 
"The tongue is a fire, a world of iniquity." 
" Can the fig-tree, my brethren, bear olive- 
berries, or the vine figs i " " Go to, now, ye rich 



COLLOQUIA PERIPATETICA. 45 

men, weep for your miseries," etc. etc. He had 
to write in the same strain to " the twelve 
tribes scattered abroad," as Joel and the rest of 
old. The Jews had not improved much. They 
are a strange people. I have often pitied Moses, 
for he had a stiff rebellious race to manage. 
. Yet I feel that I, with many others, 
have been disproportionately Pauline. These 
Epistles presuppose the Gospels (having been 
sent to those churches that possessed the 
materials of the latter). Hence, though, for 
the balancing of truth, there is nothing like 
the Pauline letters ; for vitality and fresh- 
ness, there is nothing like the facts of the 
Gospel ; and were I a younger man, and to 
begin my studies again, the four Gospels would 
bulk more prominently in my attention than 
they have done. The bearing of the life, death, 
and teaching of Christ, on the whole economy of 
God's government, — that is the Pauline sjxhere. 
With his own nature rooted in Christ, Paul sur- 
veys the relations which He bears to the 
universe. John, again, with the eagle eye, is 
content to gaze, and to rest gazing, on "the 
light, which is the life of men." John was an 
intense intuitionalist. His Gospel and first 
Epistle, taken together, make a good apologeti- 
cal manual. His Epistle gives the philosophy 
of the Gospel. 

[The Calmness of Divine Power.] 
HVE sometimes thought that God's greatest 
•*- power is best seen in the most silent awaken- 
ings of the spirit of man. So it is in natural 



46 COLLOQUIA PERIPATETICA. 

things ; the daily course of the earth, silent and 
sure, with no jolt, or start forwards ; so in all 
our vital acts. God acts in all of these directly. 
If our vital acts were in our own power, we 
should not live a moment ; — why should . it be 
otherwise in the spiritual sphere, where the 
soul often awakens quietly at the touch of God *? 
Let us never imagine that tumultuous changes, 
stormy upheavals of the will, reveal His 
presence more markedly than the gentle 
whispers of His voice. He is not far from any 
one of us ; for, h avrti h/Msv. 

[Augustine's Theory of Evil.] 
T DO not say it is altogether made out, but it 
*■ is maxime probabile. I believe it, and I 
believe it is essential to Augustinianism, i.e. 
Augustinianism falls, if it falls. Yet I won't 
make it an article of the common faith, or place 
it in the creed. It is so high a theologoumenon. 
God's will is not bound up by the causal nexus, 
i.e. His will qua will ; as moral it is necessarily 
holy. But I am keenly anti-Edwardean in his 
assertions as to will in general (including there- 
fore the Divine). I am even Pelagian in refer- 
ence to the Divine will, qua will : at least I am 
purely libertarian. As to sin, I am, and must 
remain, an Augustinian. Yet when I speculate 
long upon it, my head reels in mental vertigo. 
Sin is not a positive entity. 

[It is nothing noumenal or substantial, else it 
would be a creature. It is phenomenal only.] 

It is less than nothing, infinitely less than 
nothing, the algebraical >. I can realise it 



CO LLC) QUI A PERIPATETICA. 47 

to myself only by faint analogies. Death is 
not a positive thing. It is the absence of life. 
Dark is the withdrawal of light ; cold, the 
absence of heat ; rest, the cessation of movement. 
They are disparates, and there are analogous 
disparates ; though, I admit, faint adumbra- 
tions. Yet sin, as I have said, is a cancer, 
which, if it could spread unchecked, would eat 
up all being, and dethrone God himself. 

[Would you say that as it is only the vital 
force within the human frame that preserves it 
from decay, by perpetually replenishing it with 
new material, — so it is the life of God within 
the universe that preserves it from that defec- 
tion which constitutes sin ?] 

Undoubtedly it is God's upholding that 
preserves us from sin. It is what I call 
the chemistry of life that keeps us out of 
the range of the chemistry of death. So it is 
a communicated " gratia" that keeps us out of 
the range of the " delapsus." If God with- 
draws this (which He is not obligated to re- 
tain), we fall " de." We experience the " want 
of original righteousness." This want is clearly 
privative. But the other term made use of by 
our Westminster divines — viz. the "corruption of 
the whole nature," — is not so easily seen to be 
merely privative. But it may denote the new 
chemistry which supervenes at death, and 
destroys the body, which supervention is due 
to the prior and clearly privative fall. Yet we 
must remember that a dead animal is not the 
same as dead unorganised matter. . . . Do 
not the majority of ethical writers ignore the 



48 COLLOQUIA PEEIPATETIGA. 

fall? I do not say deny it, but ignore it. 
Plato did not ; for he, in striving after the 
zaXoTcuyadoVj felt that he was once, in some pre- 
existent state, what he wished to be in this life. 
And so all noble Platonists feel that — 

" Trailing clouds of glory do we come, 
From God who is our home." 

Plato had a glimmering of the jenseits. 

[Evil.] 
T T ELL is no blot in God's universe. 
A J- [Is that not just the optimist doctrine 
which you neither affirm nor deny ?] 

No : I do not say this is the best of all 
possible universes. I cannot know that for 
certain. But I say that there is no blot in 
this universe, so far as God is concerned. 

[But if there is a blot at all, must not 
God be concerned with it in some way, if he 
is the creator of the creature who has made 
the blot »] 

That he is concerned with evil, I deny not. 
He has proved his concern with it, both by his 
law, by its punishment, and his intervention to 
deliver from it. But He has not allowed his 
universe to be blighted. Sin and death are 
monstrous anomalies. It was never intended 
that we should either die or sin. And that 
the spirit and the body should separate, or ' the 
soul separate from God, is only tolerated for 
the sake of a reunion, through the grander union 
of the Theanthropos with man. 

[After a long conversation on this mystery] — 



COLL QUIA PERIPATETICA. 49 

Ah ! think now of the infinite God looking 
clown all this time on our babblings in the 
dark. 



Q"- 



[Deism: and the problem oe Being.] 

I SUPPOSE there are few pious Deists. I 
presume there are some, but few. Lord 
Herbert of Cherbury was certainly pious after 
a sense. But you see men cannot love a God 
that is misunderstood. Spinoza was a pious 
man ; so was Novalis. But a God that is mis- 
conceived is not likely to be often in "all a 
man's thoughts." There are minds to whom, 
though they are atheists, the problem of being 
is interesting for evermore, and draws them into 
an attitude of reverent pondering. Through- 
out the three years of my experience of it, I 
was for ever theologising on my atheism. 
What are we % where are we 1 whence, and 
whitherward s 1 and for what end are we here *? 
what is the hour on the clock of the universe $ 
and so forth. Human life, death, and destiny, 
are for ever interesting to the atheist who thinks. 
There are some minds in the Christian church 
who are theoretical theists but practical atheists. 
It is an awful thing that practical atheism, 
" without God in the world." It is worse than 
theoretical error ; and I have known theoretical 
atheists (pantheists at least), who were believers 
in God at heart. Let us not judge persons. 

[God and Creation.] 
POSTULATE God (let the belief be gained 
■*■ as you will, only gained), then creation, in 

E 



50 COLLOQUIA PERIPATETICA. 

the strict sense of the term, must follow. I 
do not mean that God is under a necessity to 
create, but that what exists must be his creation. 
For, if not, then I can conceive a more perfect 
being than God — to wit, such a creator ex 
nihilo. But God is, by hypothesis, the most 
perfect, the all perfect ; therefore this perfection 
of creation is his. 

[This is just reading out analytically the con- 
tents of your postulate, for in assuming God 
you assume infinite perfection.] 

Yes, but it is well that we analyse the postu- 
late thus. He is more perfect than we can con- 
ceive. We can conceive this, and this is a per- 
fection, therefore, a fortiori, is this perfection His. 
And the power to create an atom is a far 
mightier perfection than indefinite arrange- 
ments of design in the created matter of an 
indefinitely great universe. 

[But creation is not ex nihilo into existence ; 
for is it, not to our conception only, but also 
really true, ex nihilo nihil ?] 

Yes, the materies rei can never be produced 
or summoned out of the vacuum of the nihil. 
I own we cannot conceive creation. 

[And when we try to think it, our thought 
immediately glides into the notion of evolution 
or emanation — the invisible becoming visible, 
as vapour condensing in a cloud.] 

Still we must believe in that which transcends 
conception, or we cannot be theists. 

[Is the doctrine of an eternal materia prima, 
necessarily, I mean logically, destructive of 
theism ?] 



COLLOQUIA PERIPATETICA. 51 

I consider it to be so : though I know some 
theists hold it contradictorily ; as they think, to 
escape a greater contradiction. But I see no 
refuge from pantheism, except in a doctrine of 
creation ex nihilo. I admit that after creation 
has taken place, we may have only the record 
of evolution in things material, though not in 
things spiritual. 

[Mansel's Doctrine of Nescience.] 
T REPUDIATE Hansel's doctrine of our igno- 
-* ranee of God. It is deadly, both in morals 
and religion. If I have no knowledge of the 
Infinite, qua moral ; and if there be not a relation 
between us, (man's moral nature the typal, God's 
moral nature the archetypal), how can there be 
any intercourse between God and man % There 
could be no communion where there was no 
community of nature. But I go farther ; I say 
that in the moral region it is not the typal and 
the archetypal (it is so in the intellectual), but 
it is identity — not a pantheistic uniformity, never- 
theless an identity of nature. 

[Carlyle.] 
T AM no worshipper of Force. I see nothing 
**■ to admire in mere power, i.e. in its quantity 
apart from its quality. Carlyle's earnestness 
is very touching and noble ; but it seems to 
me that, according to his teaching, if you could 
conceive an omnipotent devil, you ought to 
worship him as much as Israel's Jehovah. 

[So that he is in one sense a modern Mani- 
chee ]] 



52 COLLOQUIA PERIPATETICA. 

I suspect so. And an omnipotent militia 
of darkness would be the very horror of 
horrors. . . . The connection between Carlylism 
and despotism I see, but the link is nowhere 
explicitly avowed. Carlyle is sometimes diffi- 
cult to understand, and very difficult to judge, 
Why did he call Chalmers the last of the Chris- 
tians % I suppose he forgets what he has written 
elsewhere. Hero-worship ! ah well, he and I 
have to meet a strange hero yet — ©dmrog — the 
greatest that I know of, next to Him who over- 
came him. Carlyle has great faith in the devil, 
but I suspect he always appreciates quantity of 

being and of power more than quality 

Have you observed how Christianity takes up 
the fragmentary truth that lies in the demono- 
logical and the spirit-inhabited % We Christians 
have lost nothing that could be retained in the 
old mythologies. And perhajis these beliefs in 
spiritual presences in nature are but the linger- 
ing mist of patriarchal tradition concerning the 
spirit-world. 

[China, Kussia, etc.] 
TT is a strange thing that is going on in 
A our day, the rise of Christian communities 
outside the Christian Church. What their 
Christianity may consist of we do not exactly 
know. The Chinese rebels, for example : they 
all accept the Scriptures, they receive the ten 
commandments, and are iconoclasts. But it is 
most difficult to get accurate information re- 
garding them. And the Indian mind has been 
wonderfully stirred since the clays of Rammohun 



COLLOQUIA PERIPATETIGA. 53 

Roy. His " Precepts of Jesus " was a great gift 
to India, a fine basis. But I wish he had ad- 
vanced from these, as the first disciples did. The 
providence of God is bringing Western Asia into 
prominence just now (1859). We do not know 
what new pathways are to be opened up for His 
truth. And I have great interest in the future 
of Russia. I think there may be a magnificent 
career yet before that people. Their Peter was 
a great man, slightly mad ; a magnificent savage, 
still a savage. He was a noble fellow to go as a 
workman amongst the wild carles. But had it 
not been for that Genevese Lefort, he might have 
gone on like one of the old Czars before him. 
Lefort put into his mind the notion of visiting 
Western Europe. A despotism would be the 
very perfection of government, if we could get 
so good a sovereign always that his simple will 
might be absolute law. But this is impossible ; 
and the next best thing is what we have in 
England — limited constitutional monarchy. The 
autocrat should be the best originator. In the 
theocracy of the Jews we have the germ of a 
despotism under the law of liberty. But it was 
too perfect for corrupt humanity, and the ^roX/rs/a 
of the New Testament is better than it, though 
the spirit of the theocracy cannot die. 

[English Poets and Prose Writers.] 
VyOEDSWORTH is very grand at times. 
* V He is a better Platonist than many of the 
philosophers. But I cannot worship nature as 
he does. 

[It is Nature's spirit he worships, the Uni- 



54 COLLOQUIA PERIPATETICA. 

verse, as "haunted for ever by the Eternal 
Mind."] 

But what do you make of these lines ? 

" One impulse from a vernal wood 
Will teach you more of man, 
Of moral evil and of good, 
Than all the sages can." 

That's not true. He had not read many 
folios. " A vernal wood" may steep you in senti- 
ment, and make you cease from thinking at all, 
but it can't teach you in my sense of the word. 
I daresay he saw those " humanities " in the 
wood that he had put into it. But I don't see 
how he could extract them, if he had not put 
them in. Yet I suppose he only wished to 
make a truth emphatic by contrast ; and we must 
not forget the saying, " Consider the lilies how 
they grow." But what do you think of 
Coleridge ? To me, when I cannot follow him, 
there is always a fine ring, like bell-chimes, in 
his melody ; not unlike our best nursery rhymes, 
for it is curious the fine cadences we get in the 
nursery. I like Coleridge's "Kubla Khan" for 
its exquisite cadence. That whole passage be- 
ginning — 

" In Xanadu did Kubla Khan 

A stately pleasure-dome decree : 
Where Alph, the sacred river, ran 
Through caverns measureless to man, 
Down to a sunless sea " — 

has a most fascinating melody. I don't know 
what it means, but it's very fine. In Southey, 
too, you meet with flights of fine wild melody, 



COLLOQUIA PERIPATETIGA. 55 

though it is rather rhythmical prose than 
poetry that Southey has written. Much poetry 
only amounts to rhetorical prose, as much prose 
is non - versified poetry. The conterminous 
limits are difficult to adjust ; but we must add 
a third region to that of simple prose and 
poetry. Tennyson sometimes comes nearer to 

Shakespeare than any of our moderns 

Sir Philip Sidney is a writer too little known. 
His "Defence of Poesy" is one of the finest 
pieces of prose we have — rich as Milton's, with 
more precision. And Milton's prose is as much 
worth study as his poetry — sturdy strength, 
with a grand roll about it. Milton, Sir T. 
Browne, Hooker, and Taylor, are each great 
writers of various types. The Elizabethan 
English is largely founded on the Italian of 
the sixteenth century (the Decameron was a 
good deal read at that time in England) ; and 
in it you have neither the purity of the Old 
Saxon nor the baldness of the Anglo-Saxon. 
Hobbes founded his excellently terse style, to 
a great degree, upon the Italian of the six- 
teenth century. The English is really a most 
noble language, capable of expressing almost 
anything, if men only knew its capabilities 
and the secret of its strength and beauty. But 
I do not like all the stock models of English. 
Dr. Adam Clark is one of the best masters of 
English prose — in this respect, that his style is 
the most perfect blending of the Saxon and 
the Latin that I know of.* It is neither 

* I retain this reference to Adam Clark, because my 
shorthand notes are explicit in their mention of him, and 



56 COLLOQUIA PERIPATETIOA. 

Swiftean nor Defoean in its Saxon, nor John- 
sonian in its Latinity. You never feel that 
either element is in the least too prominent, or 
at all defective. And I like old Herbert's 
prose. That " Country Parson" of his is a fine 
piece of writing. Carlyle, too, when he keeps 
to genuine English, when his historical narra- 
tive (as in some parts of his " French Revolu- 
tion") is vigorously sustained, has done a great 
deal to display the capabilities of English 
prose. But he often writes sheer gibberish, 
according to the classical tests. And when- 
ever a man becomes cloudy in his words, be sure 
that his thought has grown shadowy too. ... 
I am fond of the French writers for their 
clearness. They are not always, or often, pro- 
found ; but you always know what they mean. 
You see to the bottom of the well. French 
literature has not originated much, but it is 
admirable as a means of popularisation, and 
good as a vehicle for humour. Voltaire is 
perhaps the greatest master of wit that ever 
lived. His style, too, is the finest in French 
literature. He grounded it, I think, on Pascal's, 
who wrote most noble French. Voltaire's 
comedy of "Nanine" I like much. It is senti- 
mental, but thoroughly good. Jean Jacques is 
poor compared with him. Rousseau strained 

not of Dr. Samuel Clarke. I may, however, have mis- 
taken Dr. Duncan on this point, and would unhesitatingly 
insert the name of the author of the ' ' Demonstration of 
the Being and Attributes of God," if his style of writing 
was such as unmistakably to justify the high praise ac- 
corded above. — Ed. 



COLLOQUIA PERIPATETICA. 57 

after show and effect. ... As to writing, in 
this age of magniloquence I would advise every 
one to be very careful to use no more words 
than are necessary to express thought. Aim 
at the Aristotelic. Some men seem desirous 
of adumbrating their thoughts by their words. 
They inoculate their thought, and often with 
a virus. Some writers — word-fanciers — seem 
first to have secured a good stock of terms, if 
with the " curiosa felicitas," so much the better; 
and then they consider how they may best fit 
them into a sentence ! But the result is like 
that of a word-fancier's essay I once read, and 
a friend asked, " Is it not deep ?" I answered, 
"Not deep, but drumlie." Now the drumlie 
often looks very deep. ... I always recom- 
mend Aristotle for his clearness. There is no 
writer like him for using no more words than 
he had thoughts. He is the very model of 
the precise and the full together. The School- 
men lost this. Aquinas is far behind his 
" Philosophus" in this. But he is much 
subtiler. Subtility is the main feature of scho- 
lasticism. 

[Aqtjinas's Hymn on the Eucharist.] 

" OUMUNT boni, sumunt mali." They do 
^ no such thing. This doctrine is my ab- 
horrence. There is an eternal difference. The 
latter take only the shell, and miss the kernel. 
[Aquinas means no more, for he adds — 

" Sorte tamen insequali, 
Vitse vel interritus. "] 



58 COLLOQUIA PERIPATETIGA. 

But the "sumere" is not applicable to the 
" mali." I cannot concede that. And so — 

" Ecce panis angeloram, 
Factus cibus viatorum, 
Vere panis filionnn ! " 

It is not angels' food. They never tasted it. 
It is ours. And if you minish that truth, you 
may eviscerate half the significance of redemp- 
tion. " He took not on Him the nature of 
angels," but our nature, and therefore this food 
is ours. 

[The Person of Christ.] 

THE person of Christ is not sufficiently 
studied or contemplated by the majority 
of modern theologians. Very many Protestants 
are Nestorian without knowing it. It is not so 
with the Catholics. You will never find a 
Eoman priest wandering from the Catholic 
faith on the person of Christ, or in reference to 
the Trinity. 

[How do you account for that ?] 

It is probably because the idler Protestants 
have engrossed themselves with the one doc- 
trine of justification, and made it bulk too 
largely, forgetting its foundation. There are 
fundamentals beneath justification. The person 
of Christ is fundamental. Justification, and all 
else connected with it, is grounded on moral 
law. Sin had been committed, and satisfaction 
must be made, made in the nature that had 
sinned, and the sinning must be the suffering 
nature too. Therefore Christ became man ; but 
as atonement by man was impossible, and by 



COLLOQUIA PERIPATETICA. 59 

the created nature impossible, it was made by 
the God-man. Now, justification by faith is 
the meeting point of many doctrines, a rallying 
centre of theology ; but it is not the foundation 
doctrine. The Eeformers are not to blame for 
this inattention to the person of Christ ; they 
were fuller than the majority of their successors. 
Xor are the Protestant Schoolmen, either of 
Geneva or of Holland, to blame. It must have 
crept in in an unlearned age, when the doctrine 
of justification began to be looked upon as a 
radical and special doctrine rather than as a 
meeting point and centre of other doctrines. 
It is true that scarcely any of us in Scotland 
give due prominence to the Incarnation. 

[Apollos, etc.] 

APOLLOS (ai/^g Xoyixbg, not eloquent, but an 
intellectual man, a ratiocinative thinker, 
somewhat of the type of Pkilo-Judseus) closely 
resembled Paul, whose principal aim as a writer 
seems to be to unfold the whole unity of the 
Divine plan. Isaiah I take to be the most 
Pauline of the Old Testament men j Ezekiel 
the most Petrine ; and, diverse as they are in 
many respects, I know no man more Johannean 
than Moses, His meekness is closely allied to 
the Johannean love. 

[The Primitive Church Service, etc.] 

T7[ rHAT is our warrant for preaching from 

* * texts ? or for the excessive amount of 

doctrinal preaching that abounds % There was 



60 COLLOQUIA PERIPATETIGA. 

little doctrinal preaching till the heresies came. 
Before that the disciples came together, and 
read, and prayed, and exhorted one another. 
Their words were hortatory, not doctrinal. 
They read the Scriptures, and said, " Let's be 
Christians," and partook of the Sacrament, and 
sang, and went home. A modern Glassite 
meeting-house is, after all, the nearest approach 
to the primitive style of worship. I don't say 
it is therefore the best ; for times change — God 
changes them ; and we must change with them. 
And as the heresies exist, doctrinal teaching is 
a necessity. But we have too much of it in 
our pulpits ; doctrinal preaching is one thing, 
doctrinal teaching is another. ... I in- 
sist very strongly on Christian teaching in 
the household, and on the necessity of stated 
family worship. We are Eomish if we substi- 
tute the church service for the altar at home. 
If the call to religious meetings is made more 
important than the call to daily household 
prayer, in what does it differ from the call to 
matins and vespers 1 but we might have a more 
varied domestic service, as well as a fuller 
church service. Hymnologies are of great use ; 
but we should have a better selection of hymns. 
We might have portions of Scripture translated 
into verse besides the Psalms, keeping as faith- 
fully to the original as the Psalms do. But 
what I would prefer would be the singing of 
prose. For example — " We have a strong city. 
Salvation hath God appointed for walls and 
bulwarks." What a fine passage to be sung! 
If I were musical, I could almost improvise on 



COLLOQUIA PEEIPATETICA. 61 

that. Handel would have done it. In Eome 
they have plenty of singing ; they sing in their 
very pilgrimages. 

[Did you hear the Sistine music at Eome 1] 
No, and I would not care to hear it, for they 
are neither men, women, nor children, that sing 
it. ... Our Scotch collection of paraphrases 
is not good as a whole, nor are they bad as a 
whole. A few men (none of them poets) merely 
recast the old paraphrastic hymns of Wesley, 
Watts, and Doddridge, and the result is our 
" paraphrases." They are often too classical, 
often commonplace, and some are both ultra- 
classical and commonplace. The two best hymns 
in Christendom, in my opinion, are the Te Deum 
and the Veni Creator Spiritus. 

[Non-Essentials. ] 

IT'S exceedingly foolish, but exceedingly com- 
mon, for men to put the abiatpoga into the 
place of the essentialia. For example, I am a 
strong psedobaptist ; but I favour immersion 
in theory \ and if I built churches, I would 
build for immersion. But it is an adiaphoron. 
It is strange that you so often find good theo- 
logians straining at a gnat, and swallowing 
camels. So, too, standing when singing is the 
best attitude. Musical men say it is the best 
posture for the voice ; and I say it is the most 
reverential attitude for the worshipper. So is 
kneeling at prayer. Eut our churches are not 
built for it. That is, on the whole, a pity ; but 
it is altogether an adiaphoron. 



62 COLLOQUIA PERIPATETICA. 

[Natural Theology, the Philosophy of Theism, 
etc.] 
TV /T ANSEL. We and the Rationalists together 
-*-*-*- must fall on him. He makes religion 
irrational. Now, I believe in reason, and respect 
it as the creature of God, and a ladder which 
leads to him^ though I am doubtful of the 
philosophies. 

[That is, you believe in it as an organon, 
but not as a revelation ; as an eye, but not as 
a light 1] 

It is certainly more of an instrument of 
discovery, than a discoverer. At least I do not 
think it has discovered much. It is of use to 
show its own impotence, and of use to welcome 
a revelation. 

[In order to welcome it, it must be itself a 
light. Is it not the lesser light which rules the 
night, and revelation the greater which rules 
the day ?] 

All light is from the Father of Lights. 

[But are not reason and faith two separate 
powers of apprehension, by which we lay hold 
of the object appealing to them, as in that sym- 
bol of the brother and sister, one blind and the 
other deaf, each deprived of a sense, but each 
aiding the other by the sense it possesses ?] 

They are not equally balanced powers. I 
think faith has the start of reason from the first. 
But what I maintain as to reason is, that though 
it is a power, it is a barren power, which can 
produce nothing till revelation descends to meet 
it. Its efforts in the construction of philoso- 
phies (much as I value it) are, I think, nil. It's 



COLLOQUIA PERIPATETIC A. 63 

not philosophy I reject, it's the pile of specula- 
tions. Is a philosophy of the universe compe- 
tent to man? that's always the question with 
me. If it is, it hasrit yet been. I still discover 
that there is a great deal of the philosophical 
sceptic in me. 

[But you have admitted the validity of the 
Scotch philosophy of common-sense.] 

I concur in the main with Eeid and 
Stewart, in the results of their common-sense 
philosophy, but not philosophically. I believe 
in axioms (including the mathematical and 
logical laws) ; in the Senses, which report 
to me the external world ; in Objectivity (in- 
cluding the existence of other minds besides my 
own) ; in Testimony (and under this I rank the 
evidences of a historical Revelation) ; and in 
the syllogistic nexus ; and besides these I don't 
know that I believe in anything else. Common 
sense I believe in, but not in a philosophy of 
common sense. 

[Where, then, do you place the theistic faith 1 
You have not a category of intuitions.] 

The belief in God presses multifariously upon 
man. It is not wise to say, " This is its origin;" 
or " No, that is its origin." It is not here, or 
there ; it is everywhere. 

[But what is its root ?] 

It is an instinct. I believe man was made 
in the image of God, and that he still retains 
part of that image, it being indestructible. 
There is a knowledge of God which all men 
have, and a knowledge of Him which is only 
possible to the ncuvri nritsig. But on the " natural 



64 COLLOQUIA PERIPATETICA. 

theologies " I'm always inclined to look with a 
measure of suspicion. I agree with their truths, 
but not with their method of probation. There 
is a hole in it somewhere. Does not Mansel do 
the very reverse 1 He is doubtful of that which 
is reached, but not dissatisfied with the method 
of proof. 

[But you cannot be a philosophical sceptic, and 
save theology ; will not Sextus be able to dis- 
turb the axiom, " man is made in the image of 
God," if you overthrow all philosophy, and do 
not admit an apprehensive intuition of God 1] 

I cannot reach that by philosophy which God 
gives by inspiration. Faith in Himself seems to 
be due to a %^/V/^a rov dyiov ; and, if " the 
anointing which we have received of Him abideth 
in us, we need not that any man teach us." I 
often fear that if we do not^concede enough to the 
operation of the Holy Spirit in this matter, Ave 
will not do much for psychology either. The 
attempt to make too much of logical deductions 
is just ultimately to make too little of them. 
And as for a logical proof of the Divine exist- 
ence, I am convinced that when the faith is more 
than parrotism and traditionalism, the Spirit of 
God has had more to do with it than some 
orthodox divines are willing to admit. And if 
so, there must be some terrible falsity in that 
which says that all conviction must be due to 
demonstration. 

[But you do admit an intuition of the In- 
finite q 

Well, I affirm that reason overleaps itself; 
that is the best phrase we can get for it. But 



COLLOQUIA PERIPATETICA. 65 

our intuition or intuitive knowledge of God 
cannot be defined. You need not ask me to 
tell you what it is. for I tell you I cannot, and 
that no man can. 

[An explanation could only be given by the 
logical faculty, the faculty of definitions, and you 
cannot explain ultimates. But logic can clear 
away mists, and clarify our intuitions.] 

Yes ; but it gives us riddle upon riddle; most 
puzzling antinomies. I contend for a notion of 
the Infinite, positivo-negative let us call it. If 
mankind had not a notion of the infinite, they 
could not talk of it either affirmatively or 
negatively. I do not suppose that Sir William 
would have denied me these two things — that 
you cannot get quit of the idea of the Infinite, 
and that you cannot get quit of the idea that it is. 

[If it be a mere notion or idea, we may carry 
the notion with us as part of our permanent 
mental furniture, without any guarantee that 
it has a counterpart beyond us. It needs an 
intuition to carry you out into the domain of 
the objective.] 

Well, I think that the escape from the 
prison-house of the Ego is due to the inspiration 
of the Holy Spirit. You see I fall back on 
the Xi'W * ro ^ &7 10 ' ' And note, in reference to 
the knowledge of God, that you must not pre- 
dicate of the abstracts what is predicable only 
of the concretes. For example, it is true of 
infinity and finity that the one contradicts the 
other, but not of the Infinite and the finite. But 
don't you feel that in almost all our philosophies 
we put the concrete fact into the alembic, and in- 



6G COLLOQUIA PERIPATETICA. 

stead of getting the essence, we only get the caput 
mortuum ? For instance, ask Jonathan Edwards, 
" What is virtue V 9 and he answers you, " The 
love of universal being." Now, Edwards was 
not a mere speculator, but that sentence of his is 
the caput mortuum of " Thou shalt love the Lord 
thy God, with all thy heart, and all thy soul, 
and mind, and strength." And I think you get 
the essence by faith. 

[Or by devotion.] 

Well, you are taught it in the near Presence. 
. 6 . . And so philosophy seems to me to be a 
necessity, and the philosophies to be failures. 

[You honour the process, but reject the 
product.] 

I honour the process, and greatly honour 
the producers. And as to the product, moder- 
ated sceptic though I am, I value Aristotle 
for his clearness, and Plato for his depth. And 
the science of Logic has a most noble aim. It 
is a majestic problem to give the shape to all 
thinking, without the thinking itself : and in 
this, in comparison with what Aristotle has left, 
very little has been added. Yet Aristotle no 
doubt made partial use of an antecedent logic. 
... As to our knowledge of matter, I always 
fluctuate between these two positions — whether 
the mind in perception has a direct knowledge 
of the qualities, or only a sensation with an ac- 
companying belief in the object. Both systems 
give me objectivity. And there is a truth in 
Berkeley's system, which I do not think Reid saw. 
He is right in the main against Berkeley ; but 
there may be a very vulgar Reidism. Eeid is 



COLLOQUIA PERIPATETIGA. 67 

right against a certain Berkeleyism,and Berkeley 
is right against a certain type of Beidism. I 
was for a long time under the fascination of the 
Bishop of Cloyne. But I found that the narrative 
of the six days' creation, if I accepted it as in any 
sense historical, gave my Berkeleyism a stab. 
Before man appeared upon the scene, the world 
did not exist in his thought ; and before the 
world was, how could it exist in the Divine 
thought ? 

[Berkeley would say, that is just what he 
contends for. It didn't then exist Thought 
preceded its existence, and its existence is de- 
pendent on thought.] 

That I do not deny, but I do not think it is 
inconsistent with what I also affirm, that the 
existence of creation before man appeared proves 
that the world of matter is independent of Ms 
thought ; and if there was a time when matter 
was created, it seems then to have passed out of 
the subjective into the objective. But I think 
that Berkeley's was a profounder as well as a 
subtiler mind than Beid's, and after all Hume 
gives me a deeper analysis than Beid. I abhor 
the Humist philosophy, but Hume goes beneath 
the can't-help-myself-ism of Beid. He is scep- 
tical of Beid's dogma. Why cannot I help 
myself % And I do not see that Sir "William's 
doctrine of immediate perception helps me to 
get rid of my scepticism. I must get hold of an 
absolute or universal truth, and the objectivity 
that I reach through the immediate perception 
of matter may be true for me, but may be no 
more. It may have no universal validity. 



68 COLLOQUIA PERIPATETICA. 

What I desiderate is a truth which I shall 
know to be absolutely universal. 

[But all knowledge is relative to the knower, 
and its character must differ with the charac- 
teristics of the knower ?] 

Nay ; that this table is a trapezium is not 
true to my mind and false to yours, or possibly 
false to my mind. It is true for all mind 
throughout the universe. I would despise hu- 
manity, were it not so. 

[But you have gone up to the region of 
mathematical axioms.] 

Well, I want to know if these hold good 
for every mind in the universe ; and I want 
to know the same in reference to the faiths 
I live by, for I must despise humanity if it is not 
so ) and I say that I can only find this if I am 
made in the image of God. 

[But that fact transcends experience. By 
what ladder do you reach it T\ 

You may say it's a flight. But I think 
experience suggests it, when it is communi- 
cated with by Revelation. And Plato was on 
the track of this truth in his archetypal ideas. 
My mind tends that way. I cannot tell you 
whence this conviction comes, but I have 
reached it. I do not know that its origin can 
be told. 

[Is it not partly through the innate notion 
of God which survives, and partly by the 
tradition of time, and partly by immediate in- 
spiration f] 

But you bring in again the philosophy which 
I cast out. 



COLLOQUIA PERIPATETICA. 69 

[I appeal to intuition, to testimony, and to 
that ^/c/xa rou ayiov.~\ 

I do not know anything of its ultimate ration- 
ale ; but I have sufficient evidence for it, and 
it is the starting point with me. 

[But we are in search of a principle, deeper 
than Keid's, valid for every mind.] 

If I am made in the image of God, my 
nature has a universal element in it. And 
yet, I think, if the mind dwells long on the inti- 
macy of God with the soul, as made in his image, 
and still more as re-made in the image of Christ, 
it approaches very near to a practical pantheism; 
and if it dwells over long on the thought of its 
distance from the infinite as a creature, it is not 
far from the verge of a practical atheism. And 
it is a great matter to correct ultras by combina- 
tions. In Eden, I suppose, there would be the 
closest sense of intimacy, with the greatest 
sense of distance. . . . The greatest of the 
antinomies is between the finite and the infinite, 
but you cannot say they contradict each other, 
since they are relatives. But how much more 
satisfactory is it, in this high region, to get a 
text from one of those men who saw less 
through a glass than we do ! Well, Paul told 
the Athenians, 'Ev aWu Zfipsv, xai zivov/jLsda tlol) 
stffiev. Mark the force of that h avrtt ; the finite 
is within the infinite, and Paul was not long of 
reminding them of their own happy guess, " we 
are his offspring." Now take this, and come 
down with it to the sphere of reason, and it 
casts a light upon those questions with which 
otherwise we are bafiled. Although I don't 



70 COLLOQUIA PEEIPATETICA. 

think you can get up by means of reason, yet 
when you come down with the lamp of faith 
into the sphere of reason, you perceive some 
truths that you saw not before. ISTow the 
image of God in man is such an image as fits 
man for communion with God, mind with 
mind ; for two minds (or one mind and a mil- 
lion) can act and react upon each other directly. 
When one human mind acts upon another, is it 
not the activity of the one that stirs the activity 
of the other ? 

[CONTROVERSIALISTS.] 

T^EUE concession is not only the strength of 
-■- polemic, but a positive accession to truth. 
Controversialists should always begin by con- 
cession. It is courteous, and therefore concili- 
ates. There is sometimes a razor-like sharpness 
between truth and error ; sometimes they shade 
into each other ; and the truth often lies in the 
via media between opposite errors. When I 
cannot find out the medium, I always try to find 
the two extremes. The mere controversialist, 
who would always be in the thick of the fight 
with error, is no more w r orthy of respect than the 
pugilist. The controversial minds are like the 
lean cattle of Egypt ; they are very greedy, and 
are none the fatter for their feeding. 

[The Legal Element. Eeligious Terms.] 
T SUSPECT that, after all, there is only one 
A heresy, and that is Antinomianism. It is 
one thing to contemplate the relations of a sub- 
ject under law, and another to be under law as 



COLLOQUIA PEEIPATETICA. 71 

a subject. ^Esthetical religion seems always 
disposed to kick at the curse of the law, and the 
theologians in whom the sentimental has extin- 
guished the jurisprudential, have not fully 
understood the nature of sin. I don't think 
that Maurice properly acknowledges sin ; it is 
only vitiosity. I take it, too, than men of his 
cast of mind will be averse to, but would be 
greatly the better of, the material expressions of 
Scripture. The mind which has a bias towards 
the ideal side, is itself not in harmony with the 
biblical concrete ; which we should, in all cases, 
frequently consult, or we will be working away 
at the production of internal distilled essences. 
And I cannot help thinking that there is much 
unholy philanthropy in that type of the theolo- 
gical mind. You find it in a very noble man, 
John Foster. I cannot think his mind a healthy 
one; and that essay of his on " The aversion of 
men of taste," etc., I dislike excessively. You do 
no good by changing the vocabulary of religion. 
If you change the words, you change the 
thoughts. They won't translate. There are no 
synonyms to be found in the dictionary of the 
Spirit. The more I study language, the more I 
am convinced of this, that particular shades of 
thought are wedded to particular words. If you 
disuse the words, you lose the thought. If you 
cut the one, you wound the other; they are 
dermis and epidermis. I find that my best 
words are Scriptural, my next best ecclesiastical. 
Take the anthropomorphisms of Scripture. It 
indicates a most fastidious narrowness to object 
to use the strongest of them. A man is often 



72 COLLOQUIA PERIPATETIGA. 

most at rest as regards the ideas in question 
when he deliberately adopts this mode of speech, 
knowing it to be inadequate, but contentedly 
using it as the only one that is possible to him. 
There is no use in guarding against misconstruc- 
tion, for it is admittedly imperfect, and yet better 
in its imperfections than the bare literality that 
would dispense with it. In this, too, the letter 
kills, and the spirit gives life ; and, after all, we 
must be either anthropopathic in our thoughts 
of God, or sceptic. 

[Ferme ok the Epistle to the Komans.*] 
"VTOU here see Aristotle and Quintilian com- 
■*■ bined, working away at St. Paul. Look at 
his " adjuncta" and " isagoga;" and yet some fine 
rhetorical flashes. It is very fine to meet with 
a modern Schoolman, keeping to his quiddities, 
but pious withal. He must take a logical knife 
and dissect the Gospel offer to mankind ; but he 
offers it fully, only cutting it up because he 
thinks it better to offer it piecemeal than in 
the mass. Ferme must have known Ramus, if 
he did not know Aristotle. These old theo- 
logical systematisms were good. I don't want 
to pull down the old structures, but the old 
house is sadly in need of a good fresh fire in it. 

[Classification of Sciences.] 

F NEVER tried to turn my mind into an index 

-*■ to an Encyclopaedia; and it is that which is 

sought in the classification of the sciences — not 

* Analysis logica in Epistolarn Apostoli Pauli ad 
Romanes. Edin. 1651. — Ed. 



COLLOQUIA PEEIPATETIGA. 73 

cf course a Britannica, but a Metropolitana. A 
methodised index to knowledge is a large con- 
ception, but no one man can produce it. It is 
not possible perfectly to classify all that is at this 
time known : each classifier would have his own 
encyclopaedia, for it must be the subjective know- 
ledge of the knower that he classifies. It is just 
a question of beads and a string. Let us first 
get the beads anyhow, as the sections of know- 
ledge are mastered, and then we may try to 
string them together methodically. 

The Telegraphic Age.] 
[ DON'T much care for all the world becoming 
■*■ next-door neighbours. And we are drifting, 
drifting, drifting into an awfully materialistic 
and utilitarian age. I do not like to think of 
railways in the heart of mountains. They are 
taking them into Greece, and tunneling Olym- 
pus ! What a strange thought for a man with 
any classic reverence in him ! They'll be water- 
ing the engines at Hippocrene ! 

[Biographies — William Law.] 
PHERE are three biographies of which I 
-*■ never tire : — Augustine's, Bunyan's, and 
Halyburton's. The first is by far the deepest, 
the second the richest and most genial, and with 
Halyburton I feel great intellectual congruity. 
He was naturally a sceptic, but God gave that 
sceptic great faith. His book against the Deists, 
in which he deals wisely with Lord Herbert, is 
a scholastic prosecution of Owenian principle. 
There are very strange combinations in some 



74 COLLOQUIA PERIPATETICA. 

men. There was William Law, a mystic, and 
in his mysticism at times a Christian pantheist, 
and strongly opposed to imputation. Yet he 
spoke, as with the sound of a trumpet, upon the 
practical. The mystical and the practical are 
seldom so united as they were in him. He in- 
dulged in extraordinary speculations — viz. that 
matter was " subconcreted" to prevent the 
angels from seeing into the heart of it. But 
in practical appeals he is a very Luther. No 
two men spoke with the sound of a trumpet as 
did Luther and William Law, the English 
mystic. They were Boanerges, 

[Fervour.] 
TV/T YSTICISM is not altogether false. Mys- 
-***-*- ticism only errs when it enters into the 
province of logic, to destroy it ; as logic errs 
when it trespasses on the domain of intui- 
tion, to fetter it. Whenever we worship, we 
acknowledge that there is a region above us, 
at once known and unknown, half-clear and 
half-dark. And I have no fear of the results of 
religious fervour in worship. Aberrations gene- 
rally correct themselves in time. It is the total 
want of fervour that is lamentable. In any 
other region fervour is welcomed by men ; why 
not in the sphere of religion 1 Why should any 
Christian, and especially any Christian teacher, 
hold himself aloof from fervid movements ? 
Some of us are perhaps unnaturally calm and 
cold. And the magnitude of our subject justifies 
a greater, rather than sanctions a less, fervour 
than ordinary. There is a good deal of warmth 



COLLOQUIA PEEIPATETIGA. 75 

in the religious life of our time. I anticipate 
that it may spread over a wide area just now. 
I question if it will grow as much in depth. 

[Plymouthism.] 

THE Plymouth Brethren assert that there 
should be no sects, because there is no 
visible church ; nevertheless they add one. 

[PfiESBYTEBIANISM.] 

T T is strange that all Christendom becomes 
* Presbyterian on an ordination day. 

[Knowledge or God or the Sox.] 

OUR knowledge of God is apprehensive, 
never comprehensive \ but it is real and 
preservative, not ideal and representative. Yet 

it is through the Son that we directly 
immediately perceive the Father. If we have 
seen the Son. we have seen the Father also. 
But we cannot truly see the Son. without 
also seeing the Father in him. We dare not 
separate the personality of the divine essence. 
The Father's nature is. in a real sense, adum- 
brated to man in the Son. And I do not believe 
in any direct vision of the Father in the future, 
except as through the Son, and with the Son. 
I cannot concur with the notion of the School- 
men. ;; ultima beatitudo non potest esse nisi in 
visione divinae e^sentiae. :; * To see "in specul 
essentiae ; ' is impossible to the creature. To 
comprehend the relations subsisting between 
the created and the Creator, we must first make 
* Aquinas, >:.::. Theol. prim sec. qu. :::. § 5. 



76 COLLOQUIA PERIPATETICA. 

a leap out of our creaturehood. But as to the 
Son, as "the express image" of the Father, I 
have at times a glorious high gleaming of the 
truth, that 

" In Him all the Father shone, substantially expressed." 
There is nothing possible to the one nature that 
is not possible to the other, except the necessity 
of abiding on the Throne. But this is so high a 
theologeme that it vanishes soon. It is granted 
to the intuition of faith, but cannot be propo- 
sitionally worded. And so it is with all high 
intuitions. They gleam on us ; but they are 
the distilled essence of distillations ; and if you 
try to seize them and detain them for examina- 
tion, straight they evanish in cloud. They 
won't allow you to dissect them, because you 
cannot get them near the dissecting table. They 
often arise on me in the meditation of a text ; 
and that which most of all suggests them, is the 
life and words of Jesus Christ. 

[Revolutions of Character.] 
T DO not understand the aversion of the 
•*■ scientific mind to believe in sudden changes 
of character. When you have to deal with the 
human will and the Divine will, you have two 
incalculable, incommensurable forces, which no 
doctrine of " averages" can compute. There are 
shocks and cataclasms in the moral region quite 
unknown in the physical, and of which the 
earthquake and volcano are poor analogies. 
When C. Malan said to me, on an ever-to-be- 
remembered day, " You have got God's word in 
your mouth," I felt as if a flash of spiritual 



COLLOQUIA PEEIPATETICA. 77 

electricity had then passed through me. But 
the old nature asserted itself right in the face of 
that word, and refused for a while to receive the 
death-wound. I sat all day on a seat ; I could 
neither speak nor think. I lay passive ; all 
my past life and thoughts seemed to rush 
through me. I had the feeling that, could I have 
taken them down, there were materials in that 
day's thoughts for a lifetime's meditation ; and 
yet that they were not mine, for I seemed not 
to think, but to be thought upon. Now that 
must not be an infrequent experience. The 
shock, when all that is within rises up and re- 
fuses to be slain, accompanied too with a desire 
to be slain by the only bloodless Conqueror, till 
at length the soul yields, and dies that it may 
live. That moment, when I was conscious of 
a revulsion against my renovation, has entered 
as a fact into all my subsequent theologising. 
But there is not always pain at the new 
birth of the soul. God forbid that my way of 
coming to him should be at all a common one. 
If a man feels, as I then felt, what sin really 
designs, that it really designs deicide, his mind 
may indeed stagger for a time. It is just because 
God is usually " not in all our thoughts," that 
this is not realised. I own that my conscience 
does not feel this so strongly as my intellect dis- 
cerns it. . . . I would be bound to love God 
for what He is in Himself, even while his very 
nature was inflicting punishment on myself. I 
believe I would be morally bound for ever to 
adore the justice that banished me. And I would 
not deny that hopeless love is still the devil's duty. 



73 COLLOQUIA PERIPATETIGA. 

[The Supernatural : Historical Evidence.] 
AM not conscious of the supernatural. I 
■*■ am only conscious of the natural, of facul- 
ties and states. But I know a great deal more. 
I am cognisant or apprehensive of a great deal 
more than I am conscious of. In short, I 
"know" more, using that common word in its 
catholic signification, and not in that of any 
particular school. 

[Surely we are conscious of the supernatural 
as the antithesis of the natural ?] 

But that is only the caput mortuum again. 
It is only as a fact attested that the super- 
natural has any hold over me. The miraculous 
is a question of fact, not of philosophy ; of 
testimony, not of speculation — and God can 
testify as well as man. He can be his own 
witness-bearer. How are we to know that 
a miracle has taken place, admitting that it 
can? Not otherwise than by testimony. All 
fact is vouched for either by the report of our 
own senses, or by testimony. Philosophy and 
criticism can do a great deal to purify the matter 
objected to us, but they cannot bear evidence. 
In the case of the miraculous, the senses can- 
not now aid us, because the age of miracle is 
' past ; but testimony is sufficient for me. The 
prophet or evangelist, seeing the miracle, or 
hearing the voice, had evidence which satisfied 
him. I have not his consciousness, and cannot 
tell how he felt in presence of these exceptional 
phenomena. I have no right to speak of it. He 
may have felt just as I do when supernaturally 
wrought upon. But I cannot tell. He speaks 



COLLOQUIA PERIPATETICA. 79 

as one having authority to speak of matters of 
which I am necessarily ignorant. But our 
only test of the genuineness of this inspiration 
is the evidence of result. Two men, Isaiah and 
Bouddha, claim inspiration. I cannot know 
the subjective conditions of either. The result, 
the record, is our only criterion, for the in- 
spired man alone can know what it is to be 
inspired. 

[Then you may have critical tests by which to 
judge j and a standard, in the result which re- 
mains — the revelation which stands the test.] 

Well, I suppose the Scriptures, as a series of 
documents, are their own best witness-bearers. 
But the Christian evidence is marvellously cumu- 
lative. I believe that what our modern men 
call the "internal evidence" is by far the deepest. 
But it is incommunicable. Can you describe 
Light ? There is no doubt that we cannot 
explain our reception of Christianity. It is too 
deep for explanation. But we may say it comes 
to us along the plane of fact, as distinguished 
from that of the pure reason. The reason 
enters into three things : axioms, primitive be- 
liefs, and the syllogistic nexus. Facts, again, 
have evened (eveniunt). Mathematical axioms, 
primitive beliefs, and sjdlogistic vincula, have 
not evened. This distinction has some value. 
Of Christianity itself we say evenit It is a 
great historical fact ; if we reject it we must 
explain it, to vindicate the rejection ; we must 
find its source in natural causes, and this you 
cannot do. You can trace the stream so far, and 
then its waters issue from a hidden fountain-head. 



80 COLLOQUIA PERIPATETICA. 

Then look at Judaism. It is a deposit, not a 
growth. The Shemitic mind is more receptive 
than imaginative. It seems to have received a 
gift from above, and preserved it, for it was not 
creative like the Greek mind. And yet was 
not Greece, with all her vivid intellection, grop- 
ing after something in the dark, till it received 
it from Judea ? And if criticism is to account 
for everything, it must account for Israel's God, 
and show the genesis of that. / say that the 
whole character of Hebrew history attests the 
supernatural, and if you add the two nobler 
chapters from the book of history — the life of 
Jesus Christ, and the story of the Christian 
church — destructive criticism has a good deal 
to account for ! Some minds admit the possi- 
bility of miracle, but doubt if it has ever been 
substantiated ; because they say they must first 
know the boundaries of the natural before they 
can predicate of an event that it is supernatural. 
But this is really withdrawing their concession 
as to the possibility of a miracle ; because, no 
matter what the force of the testimony, you 
might always plead that the margin line of the 
natural was yet unknown. In short, it is the 
barren admission that God could work a miracle, 
but could do nothing by it — could not authen- 
ticate a revelation thereby. 

[Protestant Dissent.] 

WE Protestants are all Dissenters. It is 
necessary to vindicate our dissent, but 
as necessary for those in the Protestant estab- 
lished Churches to remember that they are dis- 



COLLOQUIA PEEIPATETIGA. 81 

senters from the Church of Eome ; — dissenters 
but not schismatics. Rome was schismatic in 
forcing us out. And it would be well for 
Christendom, if all the members of Christ's 
catholic church would endeavour to preserve 
the unity of the spirit, and think oftener of the 
many and major points in which they agree, 
than the few and minor ones in which they 
differ. 

[The Theocracy.] 

TNa theocracy God is King, and sin is crime. 
-^ Sin, which is made crime by the theocratic 
law, is both sin and crime. It is sin as against 
the Lord of the whole earth, and crime as 
against the King. Now, if all sin was visited 
with death under the theocracy, if all sin were 
theocratic crime, no flesh could live ; so holy is 
God, so sinful is man. For example, Divorce 
is always sin against Him who made man and 
woman one pair ; but it was not always made 
theocratic sin, for the law was so regulated as 
to prevent the rise of unbridled divorce ; always 
^peccatum contra Deum, it was not always a crimen 
contra regem. Wherever jpeccata are at the same 
time crimina, it is excision from the presence of 
the Lord, and no flesh could stand that. Every 
crimen was a peccatum, but every yeccatum was 
not a crimen. Every criminal was eo ivso re- 
sponsible to God for his peccata, not every pec- 
cator responsible for crimina. 

There are three main heads of Mosaic Law — 

1 . Law Moral ; for which there is strictly no 

theocratic punishment. " Thou shalt love thy 



82 COLLOQUIA PERIPATETIGA. 

neighbour," etc. If a Jew did not do that, he 
sinned a sin deserving punishment. But he 
could not be stoned for it. There was no theo- 
cratic punishment. 

2. Law Ceremonial; which had a double re- 
lation — first, to the law moral ; second, to the 
law judicial. This ordained that sacrifices were 
to be brought for sin. But these could not 
atone for a/xagr/a ; for Aclonai was injured, 
whenever any of his creatures were injured. 

3. Law Judicial, civil jurisprudence. . . . 
Now, how far have we to do with the Judaical 

law % Is it obligatory except on the Hebrews % 
Certainly we have not to do with the Mosaic 
law in its Sinaitic form. There is certainly an 
abrogation of that. It was but for a time. 
Yet the moral law of Adonai is eternally obli- 
gatory : and in room of the laws of Sinai, we 
have positive Christian institutions for all time 
to come. These are the Sacraments of Baptism 
and the Lord's Supper, which are to remain in 
the Christian Church "till the end of the eon." 

[Justification and Sanctification.] 
" TF Christ be in you," says an apostle, " the 
-■* body is dead because of sin, but the spirit 
is alive because of righteousness." It is a 
fathomless depth, that of our union with Christ, 
which I cannot yet see far into. It is clear 
enough that we, by believing in Christ, die, and 
that we die in the very act of faith. But there 
is a point which I would like to see into, but 
which I do not yet see into — viz., the condem- 
nation of sin, in the death of Christ. Christ 



COLLOQUIA PERIPATETIGA. 83 

" condemned sin in the flesh." I think we run 
away with one-half of the truth on this point, 
and Kome runs away with the other half (we, 
i.e. the post-reformers, for I don't charge the 
Reformers themselves with it). The death of 
Christ, when sin lay upon him, was, I think, the 
condemnation of all that so lay upon him, with 
the pardon of their persons, and the execution 
or destruction of their sins. Condemnation of 
sin to death goes along with the adjudication 
of persons to life. Christ died for the destruc- 
tion of sin, but for the salvation of the unjust. 
But I would like to understand more thoroughly 
the force of the condemnation of sin in the 
flesh of Christ. " He that hath suffered in the 
flesh, hath ceased from sin." I do not under- 
stand that saying yet. When our sins were laid 
upon our Lord, what took place was a condem- 
nation of them. The sins of his disciples were 
then sentenced to be destroyed. So you see 
how intimately our justification and our sancti- 
fication are connected ; and our justification, 
when we apprehend it deeply enough, is the 
virtual execution of our sins. It is the sen- 
tence of God to slay our sins, and to save our 
persons. And here we stand between two 
ultras. It is the evil extreme of Romanism, that 
it deprives sanctification of its legal grounds ; 
and it is the evil of an ultra-Protestantism that 
it stops short at the act of justification, or omits 
the very close nexus between it and sanctifica- 
tion ; the connection is not insisted on so much 
as the distinction. The judicial sentence passes 
into effect, and all that passes in our sanctifica- 



84 COLLOQUIA PERIPATETICA. 

tion is adjudicated in our justification. It 
takes place personally in our union to Christ, 
but it is all virtually contained in the life and 
death of Christ himself. God's pardon of our 
persons, and the execution of our sins, both take 
place in our being (as the apostle says) " crucified 
with Christ;" nor can I ever consider justifi- 
cation and sanctification farther separated than 
as a legal sentence, and the actual execution of 
it. . . . Christ came to " condemn sin in the 
flesh ; " and that the Law could not do, because 
it was " weak through the flesh." But the law 
could always say of sin that it was a moral evil; 
and so it becomes an important question, in 
what sense it could not condemn sin? The 
apostle also tells us that " the strength of sin is 
the law." The law, therefore, which is its 
strength, cannot condemn it. It denounces it, 
and is wroth against it. But it cannot destroy 
it. Bather the opposite. The law may pass 
sentence on the wrong-doer, and even place him 
under the ban of the empire ; as in that old 
German sentence of outlawry, " We turn thee 
forth upon the ways of the world, and no man 
can sin against thee" But I have no doubt that 
when Christ "made his soul an offering for 
sin," the sentence then went forth that all sin 
atoned for was to be put out of being, out 
of existence. . . . That justification precedes 
sanctification is another of the ultraisms of 
modern Protestantism. I cannot receive that 
doctrine. Faith precedes justification, but re- 
generation causally precedes faith. It is there- 
fore very important to remark initially that all 



COLLOQUIA PEEIPATETIGA. 85 

flows from Christ and our union to Him. The 
only difficulty with me is why glorification does 
not immediately take place on our union with 
Christ, because the immediate point of union 
with Christ should be perfect holiness and 
blessedness. But God has so planned it that 
there must be an order in the development of 

our lives. 

Wisest God says, no — 
This mast not yet "be so ; 

and the Christian has to realise (what it is 
sometimes very hard for him to realise) that 
he is now " seated with Christ in heavenly 
places," while he is fighting away upon the 
earth. The transition " from grace to glory " 
is not greater than is the transition " from 
nature to grace." 



[Conversion to God, etc.] 

WHEN men come to adopt a stereotyped 
manner of recognising God, or of con- 
version to Him, you may be sure there is some 
human conceit in it. There was Nathaniel, 
a man truly awakened, who had not heard the 
facts of the life and death of Christ ; and as to 
Cornelius, I think he was a K&mg avQo^-og before 
Peter saw him : " He feared God and wrought 
righteousness," and " his prayers and alms came 
up as a memorial before God. This is not 
amrmable of him unless he was "justified." 
The same reasoning which would lead me to 
doubt that Cornelius was justified, would lead 
me to believe that the seventh chapter of the 
Romans was the description of an ^regenerate 



86 COLLOQUIA PERIPATETICA. 

man ; and Peter's errand to Cornelius, to show 
him " the things commanded of God," presents 
no difficulty on the other side. His words are 
very significant : " Of a truth I perceive that 
God is no respecter of persons, but in every nation 
he that feareth Him and worketh righteousness 
is accepted of Him." How dim must the ground 
of the faith of thousands have been for centuries. 
.... I preach a free gospel to every man, or 
I don't preach the gospel at all, but I know 
that its acceptance without the help of the 
Spirit is an impossibility. I am not going to 
hinder a man from attempting an impossibility. 
I would never forbid him to try his strength to 
come to God, while I hold that he cannot do so 
without the help of the Spirit. Calvinism is 
not inconsistent with a free gospel. I would 
like to see a divine arise, in whom Jonathan 
Edwards and Thomas Boston were thoroughly 
welded into one. 

[Conscience and the Atonement.] 

WE are asked to throw aside every theory of 
the Atonement, and repose in the fact. 
But I cannot receive the Atonement as a blank 
mystery, though it is ultimately inscrutable 
and incognisable, as are all great truths. I 
speak with trembling, but I doubt that the fact 
of an Atonement would not be clear to me 
apart from its reasons and relations. God 
announces to conscience the principles upon 
which it can rest. Can God be just, and 
pardon me 1 I must know the consistency 
between these two things, before I believe in 



COLLOQUIA PERIPATETIGA. 87 

their union ; and I don't think I go farther 
than the Scripture carries me. It seems to me 
a terrible thing to say that there was no in- 
trinsic necessity for Christ's death, for then we 
virtually say that he died for sin that he need 
not have died for ; and it seems to me that we 
have the softer theology who affirm he did not, 
and could not. And I think that to die for the 
sake of sinners whose sin is not actually taken 
away, would be a clear waste of moral action. 
So that we must either with the Calvinist deny 
the universal extent of the Atonement, or with 
the Socinian eviscerate its meaning. And I 
think that Magee, in his book on the Atone- 
ment, has sold himself into the hands of the 
Calvinists, though he is ever bringing in a salvo 
against them. Does God pardon as a mere 
sovereign 1 He either pardons arbitrarily, or he 
pardons on the ground of some atonement. 
Now I hold that conscience demands that 
vicariousness which history and experience 
bring before us. This is the very antithesis of 
Kantism. Kant may be right as regards the con- 
science in its crude and unenlightened state. 
For conscience is out of order through the fall. 
But conscience quickened by contact with the 
divine word demands a satisfaction which man 
has not rendered, and is unable to render. It 
is also true that the healthy conscience re- 
pudiates the legal element when separated from 
the moral ; it repudiates justification divorced 
from sanctification. A justification that left 
us as it found us, conscience would disown. 
What it demands and approves is not an ex- 



88 COLLOQUIA PERIPATETICA. 

trinsic act, but an intrinsic fact. Christ came 
that I might have life, and this includes both a 
justified and a sanctified life. 

[How does conscience demand vicariousness ?] 
Conscience asserts that a gratuitous pardon 
would not be just. If I appeal to conscience 
rigorously, it tells me that it would be un- 
righteous to give men a blank pardon. It 
cries out for restitution of some sort, and 
expiation of some sort. And again, while con- 
science proclaims the fact that man's nature is 
out of order, and that it cannot rectify its own 
disorder, experience attests the fact that the 
image of God, wrested from us at the fall, is in 
the process of restoration through Jesus Christ. 
The evidence to the individual is the congruity 
of that which Christ brings to him, with his 
nature, and its power to rectify his disorder; 
and the congruity between the restored Divine 
image within and the Divine image without, is 
vouched more by faith than by consciousness. 
Kant is of too individualising a tendency in 
morals. He does not recognise the unity of the 
race in either of its representatives, — either in 
the first man, or in the second. But the 
umbilicus refutes him ; we are all united, both 
in our degeneracy through one man, and in our 
recovery through Another. 

[Merit and Demerit.] 
j>^ANT has ventured on some false correla- 
-*^- tions. As sin implies demerit, virtue he 
thinks implies merit. Kant's correlate is my 
disparate. The first two, sin and demerit, are 



COLLOQUIA PJERIPATETICA. 89 

annexed to each other by a moral necessity; 
while the latter virtue (obedience) has for its 
sequel not merit but happiness, and they are 
related not necessarily but de pado. Kant 
omits the fact that we are in a state of forfeiture 
of good, and deserve evil. Merit is not neces- 
sarily annexed to obedience. Merit exists only 
when there is inherent good. Now there is no 
inherent good in the volitions of any creature, 
but only in the volitions of God. There is 
no sufficiency within the will to ensure the 
creature's standing. If so, the creature cannot 
stand without the divine upholding ; and must 
fall on the withdrawal of that upholding, while 
the upholding is not a matter of right, but of 
sovereignty. There can be no claim of rights 
on the creature's part, and no impugning of the 
divine justice, should the creature be " left " to 
the freedom of its own will, as the Westminster 
divines put it. 

[But this suspends the destiny of the uni- 
verse upon acts of Divine volition ; is it not 
better to connect these with an " immutable and 
eternal morality" i] 

It is a holy will that rules the universe — 
a will in which loving-kindness is locked up, to 
be in due time displayed. It is a solemn thing 
that we and all creatures are at the disposal of 
pure will ; but it is not merely free will, it is 
the free will of the holy Lord Jehovah, and 
therein it is distinguished from the abstractness 
and apparent arbitrariness of mere will. For 
the theology of this, I may have been learning 
more, as time has run on ; but for the principle 



90 COLLOQUIA PERIPATETIC A. 

of its inmost nature, I believe that God taught 
it me during those three days in Aberdeen, 
when my will surrendered at discretion. I was 
taught the error of the will's independency 
through a most terrible experience. I learned 
the Divine sovereignty once for all, as by a 
flash of lightning, and a mournful tranquillity 
came down. I felt that / was blamable every 
way. The spirit was broken ; and I remembered 
that the Lord is nigh unto them that are of a 
broken heart : and I looked up, and lo ! the 
burden was gone. 

[Insincerity and Eesponsieility.] 
" TITE'S at least sincere" is a common saying, 
■*- in defence of a man whose opinions or 
actions may be very far astray, and it exonerates 
the man from the charge of hypocrisy." Of 
course that is something. It is "a soul of 
good " (if you will) " in things evil." I doubt 
not that the present Pope is a very sincere 
Papist ; and I believe that Torquemada was a 
very sincere inquisitor; and some of the Scribes 
and Pharisees had a zeal according to the law, 
and " touching its righteousness " might have 
been " blameless." But that he has acted con- 
scientiously does not prove that a man has done 
his duty. In other matters, sincerity is not 
held to be the equivalent of duty. If a man 
is sincere in his debts, that won't exonerate 
him. Now, if a man misconstrues what God 
reveals, though he is sincere in a measure, 
he is blameworthy to the extent of his light. 
God has spoken to men in his Word. How 



COLLOQUIA PERIPATETICA. 91 

would a man take the calling of his word 
in question ? He could not tolerate that, but 
would justly resent it. And though God bear 
long with us, he must deal with us as a father 
with suspicious or heedless children. And our 
not giving heed to what God says is a most 
serious aggravation of our sin. Its first ele- 
ment is our not yielding to him, our want of 
filial submission. The creature's first duty is to 
be what God made him. His next duty is to 
do what God ordains. He is directly respon- 
sible for these things. He is only secondarily 
responsible for inquiry. But the great want in 
all men who inquire is the want of a simple 
love of truth, and the want of the " single e}*e." 
A man sees double because of his preposses- 
sions. . . Brougham, in his lecture on respon- 
sibility for belief, never denied that man is re- 
sponsible for the act of inquiry. He never denied 
that truth-seeking is a duty ; and that impar- 
tiality in inquiry is a duty. He admits that 
man is bound to inquire, and to inquire honestly : 
but he denies that man can be forced to believe, 
because belief is just the result of evidence pre- 
sented to the mind. But he denies what I 
affirm, that we are bound to believe on the 
authority of God, whenever we have reason to 
believe that God has really spoken. 

[Would not almost every one do so, if con- 
vinced that God has spoken 1 It is that fact 
which they find it so hard to believe.] 

Xo. I believe that such is the bent of the 
human spirit away from God, that it will not 
come unto the light which it knows to be light, 



92 COLLOQUIA PERIPATETICA. 

just as it often does what is evil while it 
knows what is good. Paul's confession as to 
the contrary power within the will is true 
also of the intellect, which the will leads as 
well as follows. 



[Calvinism and Arminianism.] 

TT may be, as Arminians impute to Calvinism 
-*- what we deny, that conversely we contro- 
vert an Arminianism which they deny ; and so 
the two parties may be really nearer than the 
controversy would always indicate. The con- 
troversy is sometimes merely one of emphasis : 
where the emphasis is to be laid ; what is major, 
and what minor. But often it is much deeper. 
The fact is, however, that the Calvinist affirms 
a grace of God towards his own children, which 
the Arminian denies towards any creature ; so 
that Calvinism is an intensive exhibition of 
Divine grace, while Arminianism presents us 
with an extensive and diffusive one. . . . What 
is it that the Pelagian and semi-Pelagian attri- 
bute to subjective grace (grace in the soul of 
man) distinct from moral suasion, that is not 
enthusiastic — a sort of spiritual galvanism % 
They neither allow enough to man nor enough 
to God. They divide the process in a most 
arbitrary fashion : one half they give to God, 
the other half to man ; but are these two inde- 
pendent 1 does the one not permeate and per- 
vade the other % We hold that the process is 
not halved and separately shared, but united 
and conjunctly shared. The whole is God's, 



COLLOQUIA PERIPATETICA. 93 

the whole is also man's. The to d'sXeiv is wholly 
man's ; the hlgytiat, to QsXsw is wholly God's. 
In the fallen nature, the elective faculty re- 
mains undestroyecl. Its destruction would be 
the destruction of humanity; and though we 
are in one sense passive in regeneration, in 
another sense we are not. We yield our wills 
up to the active ii/sgys/a of the Higher will. 



[The Nature of Fbee Will.] 

TT is foolish to dismiss the question of Free 
-*■ will, as an insoluble problem of meta- 
physics. Let no man despise a metaphysical 
problem. Some say " That is metaphysical," 
as if it was therefore unpractical or foolish, 
because insoluble. But to deride such a ques- 
tion, is to deride what is to some minds (and I 
own it is to mine) the very deepest chord with- 
in it. It is like saying to a man of a sensitive 
nervous organisation, " Now become a muscular 
Christian at once ! " The will is a metaphysi- 
cal question, and is not an utterly hopeless 
puzzle, though it is also a practical question, 
vitally practical. My metaphysical position 
consists in having no theory as to the nature of 
freedom, but maintaining the fact, while I dis- 
own and repudiate four ultra theories ; two pairs 
of opposites, one pair on either side of the con- 
troversy. I disown the liberty of independ- 
ence. I disown the liberty of indifference. 
I maintain that the will's freedom is less than 
these theories assert it to be. On the other 
side, I disown the " freedom from co-action" 



94 COLLOQUIA PERIPATETICA. 

ivithout the will (external bondage), and free- 
dom from co-action within the will (internal 
bondage), as too meagre. I maintain that the 
freedom of the will is more than these theories 
concede. I thus stand between two pairs of 
ultra theories. The liberty, which is the ground 
of accountability, is more than freedom from re- 
straint, whether it be within or without the will 
itself. It is less than the liberty of independ- 
ency, and less than the liberty of indifference. 
Independency is just Epicureanism. Disown 
that and the theory of indifference, and what 
remains but that the will's agency is elective 
and selective ] Man makes an election. God 
is remotely the cause of that action's causality 
(the cause of its causality, mark), and a fortiori 
of its good ; and yet, while he is so, he does not, 
in being so, take away that freedom of will 
which might end in a bad volition. God's 
|y ggyg/a is not galvanism, it is a vitalising act. 
There is a saying of the good Rutherford, diffi- 
cult for us to acquiesce in, but true I think in 
principle, to this effect : The permission of sin 
is adorable, the actual fact of sin is abominable. 
As to the permissio, there would certainly have 
been no display of some of the Divine attributes 
had sin not been. They would have been con- 
served for ever in the depths of the adorable 
Godhead. The reality of sovereign love toward 
rebellious children could not have been dis- 
played without a fall. This is the basis of a 
modified optimism. ... In a certain sense I 
am a tremendous free-wilier. My predestina- 
tion is all free will. God created the universe 



COLLOQUIA PERIPATETIGA. 95 

for his glory and the manifestation of his 
attributes. He might have lived without a 
universe beneath Him. If the universe has 
a necessary ground of existence, it must be 
both eternal and infinite. It is therefore 
fundamental in theology that creation was for 
the manifestation of the Divine perfection. 
But I shrink from assuming that these perfec- 
tions must necessarily have been displayed. 
The Divine perfections do not necessitate any 
act, but they qualify and condition every 
Divine act. ... As to the Divine "Will, I am 
vehemently anti-Edwardean. His system of 
determinism leads to the necessity of creation. 
I inferred this when I first read his treatise on 
the will, and I find it carried out in his other 
treatise on God's chief end in creation. But 
my position is much more a theologeme than a 
philosophical postulate. And yet, if you sub- 
stitute Jehovism for necessitarianism (which is 
proximately Providence and virtually pre- 
destination), very many difficulties are mitigated. 
And after all, necessitarianism in the brain can 
do little harm to the man who in heart relishes 
the Sermon on the Mount, e.g. Chalmers. I do 
not say that the theory of philosophical neces- 
sity is innocuous. I believe it is noxious. But 
look at the Edwardean theology, omitting this, 
its metaphysical blot. It was steeped in the 
affections. That will keep any man safe amid 
intellectual aberration, and prevent it telling 
on his life. In the Edwardean Ethics you see 
a fine moral stoical Christianity in conjunction 
with the finest affections. 



96 COLLOQUIA PERIPATETICA. 

[The Eternal Logos.] 
I" HAVE long thought that without an eter- 
-*- nal Logos you must have an eternal 
cosmos ; and I therefore suspect that a mono- 
personal Theism is impotent against the Pantheist. 
So that, since the controversy has passed from 
its old atheistic phases, I doubt if either Deist, 
or Socinian, or Mahommedan, will be able to 
cope with the Pantheist. In short, I doubt if 
any but a Trinitarian can do so adequately. 

[How does the admission of an eternal Logos 
negative an eternal cosmos ?] 

I don't so clearly see it as I feel it. But 
if God had not always a Son, he must have 
always had a world ; and if he had always a 
Son, personality, and conscious life, with re- 
ciprocal love, must have always existed. We, 
at least, get out of the nirvana, or the Indian 
sleep of Brahm. Besides, the doctrine of an 
eternal Logos harmonises with the notion of a 
Deity essentially active, and perfect within him- 
self. 



Notes of a Conversation between Dr. Dun- 
can and V. V., October 1861 ; V. V.'s re- 
marks being within brackets, thus [ ]. 

T GOT no rest to the sole of my foot till I 
-L rejected all speculation. What I rejected 
was not the tendency to speculate, but the pile 
of speculations. 

[But if a tendency remains, a fresh pile must 
accumulate ?] 



COLLOQUIA PERIPATETIGA. 97 

Well, but what can you make of it % What 
can you reach ] Have you got a philosophy % 
It would be very strange if Sextus Empiricus, 
with all his arguments to destroy philosophies, 
could not get one to destroy yours. 

[My philosophy is just the constitution of 
my nature : I must fall back on that : I have 
no other court of appeal.] 

Well, you can't help believing. I do not 
wish to shake your faith in that. To weaken 
confidence in human nature is criminal. But 
I always think that the Eeidist conclusion, " I 
can't help believing it," is incomplete, without 
some reason in the nature of things. The 
" make of my constitution " is a testimony to its 
Maker, and I want to get out of myself, and 
beyond myself. Do you not see that without 
this you are in miserable bondage to a can't- 
help-myself-ism ? 

[Well, I just can't help it, and you can't 
take me higher. I cannot conclude otherwise 
than that my nature affirms rightly, and that 
its Maker is good and true.] 

But you must reach a -belief in something out 
of yourself. Conscience is not produced by me ; 
and it testifies to another beyond me. Conscience 
is the voice of a lawgiver. I think we get out 
of ourselves, to a rock higher than we are, if 
we follow conscience to its source. I affirm 
that conscience testifies to law, to moral law ; 
and that not in the secular sense in which the 
physicists use it, nor in the sectarian sense in 
which the mathematicians use it, but in the 
primitive moral sense in which the lawyers use 
H 



98 COLLOQUIA PERIPATETICA. 

it, as the expression of an authoritative will. 
The naturalists have no right to the term law, 
if they do not admit that they have stolen it 
from the lawyers. There is no such thing as a 
" law " of nature, except in a figurative sense. 
The laws of nature do not lead me beyond my 
own generalising mind, but moral law does ; 
for if there be not another above me, my Law- 
giver, then there is no law for me. You see I 
wish to get beneath the voice of my nature, to 
the Maker of my constitution. 

[If, from " the make of our constitution," you 
reach its Maker, and are able to infer his 
character, does that not enhance rather than 
diminish the difficulty of the entrance of evil 
into his universe 1] 

How so % Evil is a fact, but not an entity. It 
is not a " thing " at all. It is a minus quality, 
like a deficit in a merchant's ledger. If it were 
a positive entity, I think we could say that 
either it could not enter into the universe at all, 
or else that God directly created it. It is a 
mystery how it ever entered a perfectly good 
universe, and appeared amongst beings created 
perfectly good (and therefore without even its 
germs), while their Creator had no share in its 
production. It is a product, and the product of 
the creaturely will, but it is a negative quantity. 
And if it had not entered, we could not have 
seen how God could do a greater thing than 
permit it — viz. put it away ; the greatest Divine 
act, I believe, ever done in the universe : and 
the few rays of light that Scripture gives us as 
to the former are always connected with the 



COLLOQUIA PERIPATETICA. 99 

latter. Christianity does not tell me all I would 
like to know — it does not meet all my specula- 
tions i but while it enlightens my reason as to 
my duties, it gives me sufficient light as to the 
ultimate mysteries, to prevent their paralysing 
me altogether. I should like to know if you ad- 
mit that we are fallen creatures. If we are now 
what we were made, the demiourgos must either 
be a very poor being, or a very melancholy crea- 
ture. Do you admit that we are fallen creatures'? 

[There are contrarieties within us now that I 
can scarcely think necessary to our constitu- 
tion. They seem to point to a better state 
from which we have declined, and to which we 
may yet return.] 

Yes ; they are both historic and prophetic. 
But there is more than contrariety — there is 
anarchy. The world of mankind has cast off 
allegiance to its King. And what do you take 
the present state of the world to be ? Why, 
we are under the ban of the empire. Don't 
think that because sin is merely privative, it is 
less horrible than if it were positive, or less 
terrible in its consequences. It is privative of 
good to man, and of communion with God. 
And yet God, having a design of saving man- 
kind (all or some is another question), has placed 
the whole human race under a system of long- 
suffering kindness ; while they are nevertheless 
in the state of condemned criminals under the 
King's reprieve — allowed, it is true, the best of 
prison fare ; and, under the moral philosophers' 
keeping, the prison is not quite so dirty as it 
might otherwise be. 



100 COLLOQUIA PERIPATETICA. 

[The moral philosophers have been more than 
prison warders ; they have been prophets and 
teachers to humanity.] 

I don't think they have done much more than 
keep the prison clean, and do effective police work, 
and that is not an ignoble task. I am not de- 
spising one of them. And I had rather be a jailor 
in the house of my God, than dwell in the tents 
of wickedness. But come, let us turn from this. 

I must take you, my friend, to the centre of 
all things. You have read the Gospels. Well, 
can you conceive anything more beautiful than 
the character of Jesus Christ % 

[No.] 

Is it not the perfection of humanity % 

[It is.] 

Could you have invented it ? 

[No.] 

Could the four Evangelists have invented it 1 ? 

[I think not.] 

No ; the inventor would be greater than the 
invention. Jesus Christ, then, is the perfection 
of humanity, its ideal made real. Whence then 
came this perfection] Did a Jewish human 
nature realise its own perfection 1 

[That it was from above I doubt not ; but it 
is the unity of the Son with the Father in that 
human life which I cannot conceive. Practically 
I realise, and admit that He was divine.] 

Conceive ! Conceive that unity between 
Father and Son ] What do you mean ? We 
cannot conceive it, and we have no theory 
regarding it. Let us look at the various 
hypotheses that have been started; and amongst 



GOLLOQUIA PERIPATETICA. 101 

them you mar be disposed to place the Atha- 
nasian • but that I take to be not one. but a 
denial of all hypotheses, affirming the incom- 
prehensibility of the union, and denying all the 
explanations of it. Every hypothesis is the 
root of a heresy. First, in Athanasianism, there 
is a denial of Tritheism, and a denial of Sabel- 
lianism. "What does Sabellius make of his 
attempt to theorise? n povag vrXarvvhTaa y'syovt 
rgtdg. That is a perfectly barren saying. It 
casts no light on the mystery, but verges to- 
wards a heresy. Xow consider the attestations 
of Scripture. Xo one can read the Old Testa- 
ment without seeing that that book is strictly 
Monotheistic. Xo one can say that Jesus and 
his apostles did not preach a Monotheistic 
doctrine. Yet when Jesus Christ and his 
apostles went about preaching, they said many 
things which were staggering to a monopersonal 
Monotheism ; and some divines in their inter- 
pretations of Christ's words have fallen into a 
tritheistic Theism. But the propositions to 
which a Christian assents have been clearly 
and concisely stated by a not very religious 
person, Dean Swift, thus :— 

There are three, the Father, and the Son, and the 

Holy Ghost ; 
The Father is different from the Son, and from the 

Holy Ghost. 
The three are one. 

[That statement does not include the word 

"Well, it is not used in Scripture, except 
in one passage, " the express image of his 



102 COLLOQUIA PERIPATETICA. 

person." I affirm that three persons of men 
are three beings of men, and three persons 
of angels would be three beings of angels. But 
to affirm this of the Divine nature would be 
Tritheism. And so I am forced to the conclusion 
that the word "person," as applied to God, must 
be different from that word as applied to man. 
But what that is I do not know, because I am 
not God. You will see that there is a mystery 
about the doctrine of God, which we would need 
ourselves to be God to know, and the light of 
glory will not dissipate that mystery. 

[But it is on the resemblance of personality in 
God and man, that you found the great postulate 
that man is made in the image of God. Is not 
the one doctrine the equivalent of the other, 
and both the basis of all revelation f\ 

Well, the natures resemble. But the arche- 
type and the type are not identical. Man is 
like unto God, made in his image, but God is 
also infinitely unlike man. I see no contradic- 
tion between these two, and I am precluded from 
all deductive reasonings, founded upon that word 
" person" (such as, because three persons in man 
are three beings, three persons in God are also 
three beings), because I abjure an absolute iden- 
tity or commonness of nature between God and 
man. 

[But since you hold that man's nature is in 
the image of God's, and the centre of man's 
nature is his personality, must not personality 
be the same in both ?] 

Similar, but not the same. It is surely 
enough that the type resemble the archetype 



COLLOQUIA PERIPATETICA. 103 

without being identical with it. If identical, 
the difference would vanish, like Hegel's 
seyn = nichts. As to the Divine personality, 
my propositions are twofold — first, that the 
Divine Being or essence is truly and properly 
one; and second, that this unity is not in- 
compatible with a moral threefoldness ; and 
I find that this is described by the personal 
pronouns in Scripture. It is the attempt to 
clear up the mystery further that I attack ; 
every intelligible explanation I reject. I don't 
know what the Divine personality is ; but I 
know that it is not as this, or that, or the other 
theory would try to make it out. It is not Tri- 
theistic, and it is not Sabellian. But I cannot 
know it unless I were to know the modus of the 
eternal generation, and the spiration of the 
Holy Ghost, i.e. become God myself. It is be- 
yond the reach of definition then, as an Athan- 
asian once said to an Arian, who had asked him 
to explain eternal generation : " Tell me how 
God is, that we may both go mad." And I am 
strongly of opinion that it is not only not re- 
vealed, but that it is not revealable. And there 
may be much that is not cognisable by finite 
minds, with which nevertheless the glory of 
God's character is concerned, and with which 
the redemption of the world is upbound ; while 
God may simply tell us that it is so. Sabel- 
lianism does violence to the ScrijDture texts. 
Scripture continually uses the personal pronouns, 
implying that the Father is God, that the Son 
is God, and that the Holy Ghost is God, which 
Sabellianism admits ; but then, while trying to 



104 COLLOQUIA PERIPATETICA. 

make the trinal unity intelligible, it makes the 
acts of the Three unintelligible ; it makes the 
atonement an unintelligibility, for how could 
an Infinite Being make an atonement to himself 
under another condition or relation'? Sabel- 
lianism makes one phase of the Divine nature 
atone to another phase of it. 

[I was going to say that Sabellianism might 
fit in to another theory of the atonement.] 

What theory 1 ? Athanasianism is just the 
negation of all possible theory on the subject 
of Christ's person ; and so, too, of his work. 
All the heresies are just explanations of the 
mystery. "What theory ? 

[I was thinking of the atonement of Love, the 
Divine nature not requiring an offering to be 
made to it, but offering itself.] 

But to what purpose ? For what end ] Did 
Christ subject himself for no purpose to an 
ignominious death % 

[No.] 

Well, for what purpose ? 

[To bless, and to save • and that by the mere 
impulse of love itself.] 

Admitting that the death of Christ was sub- 
stitutionary, I can see great love in it ; but 
otherwise, I can't see love in it at all. Take 
away the substitution, and all that remains for 
me is this : " Jesus tried to make us good; but, 
good man, lie failed" This end, in view, is 
glorious when combined with the other end, but 
melancholy when you take it alone. 

[But if he failed, he failed on both theories.] 

No : his intention was, on the one theory, to 



COLLOQUIA PERIPATETICA. 105 

make the world good ; that has been a failure. 
But on the other (which, again, I say is no 
theory), he finished his work ; and secured the 
ultimate destruction of sin in those in whom 
the experiment of making them good is for the 
present most imperfectly successful. 

But to return to the personality of God and 
man, it comes to this, that with all simplicity of 
mind we must receive God's propositions, that 
three persons of men are three beings, three 
persons of angels are three beings, the three 
persons in God are not three beings : so that, in 
theologising, I have risen to the word " person,'' 
and found in it a certain uniqueness of meaning, 
which is an induction from Scripture texts ; 
leaving the mystery which is round about it as 
an ultimatum which I cannot use in deductive 
reasoning. But I need some word to express the 
distinction within the Divine nature, and I find 
the personal pronoun " He," and a personal act, 
" He will send." Now Tritheism gives a false ex- 
planation, so does Sabellianism ; Athanasianism 
gives none : and anything that starts up as an 
explanation is therefore to be rejected. No ; you 
only think you conceive the Divine unity. You 
cannot really conceive it. Meditation on it 
leads us up to propositions which have come 
out of the mouth of Him whom we cannot 
comprehend, and whom to comprehend would 
imply the possession of Godhead. And the 
relations subsisting between the persons of the 
Godhead I know not, and have no expectation 
of ever knowing. I don't think Gabriel knows, 
and I don't think he can. 



106 COLLOQUIA PERIPATETIGA. 

[Do you extend this principle to the relations 
subsisting between the Divine nature and the 
universe 1] 

Necessarily ; and all the schemes in explana- 
tion err by attempting to define the undefinable. 
Pantheism, for example, stumbles over the pro- 
blem, and abolishes the relation in the attempt 
to explain it. 

[How do you meet Pantheism ?] 

Pantheism will not account for the facts of 
biblical history. It cannot explain the life of 
Jesus Christ, without explaining it away. And 
Pantheism will not account for the phenomena 
of conscience. God must be distinct from the 
cosmos, or conscience is all a lie. 

[Is it the mere voice of conscience that you 
oppose to Pantheism'?] 

No ; but conscience is the great root of 
Theism, and it leads within the veil, because 
the tree that springs from it breaks through 
phenomena. It is something supernatural 
within the natural, and there is no separating 
these two spheres, if you are true to psycho- 
logy. The web of the natural and the super- 
natural are so woven together in the soul, that 
they cannot be untied. 

[It is easier to dethrone Pantheism than to 
establish the opposite truth.] 

If you overthrow the one, you establish the 
other. There is no resting-place between them. 
If we find that there are beings with conscience 
and will ; and, more especially, if we find that 
some of these are bad, and if we admit the full 
force of moral evil in the will, as the antithesis 



COLLOQUIA PERIPATETICA. 107 

of good, Pantheism cannot account for that 
antithesis. A monistic scheme of the universe 
must minimise evil, or reason it away. You 
admit, I suppose, the reality of moral evil ? 

[Yes.] 

And its personal taint you do not deny % 

[No.] 

Being under law, you are under a lawgiver, 
and the law is not self-imposed. In the physi- 
cal region, law is only metaphoric, but in the 
moral it asserts that you are the subject of an 
extrinsic authority. Your reason tells you that 
obligation implies an obliger. 

[But is not the use of the word " law" in 
theology also metaphoric, and does it not arise 
from the notion of human law ? ] 

You reason in a circle. What is the foundation 
of human law 1 Either God or the hangman. 

[No ; it may be the naturally destructive 
consequences of crime.] 

Why then, if that be all, can society inter- 
pose to punish ? Suppose there be no eternal 
and immutable law of Duty, what right have 
'criminal courts, or Lords and Commons (from 
whom they derive power), to try me for crime 
and punish me 1 

[There may be a tacit agreement founded on 
expediency.] 

What tacit agreement is there between the 
Sultan and his subjects'? Under a despotism 
there is no room for pactions, tacit or explicit • 
and civil power, with right to punish, arose, not 
by consent of the people, but from a despotic 
assumption, or from transmitted authority. You 



108 COLLOQUIA PERIPATETICA. 

may gather, both from history and from con- 
sciousness, that law is the emanation of the will 
of a Superior having authority. Kant saw 
clearly that moral law implied a lawgiver. I 
can see no daylight whatever as to law without 
this assumption. Even the so-called physical laws 
are to me incomprehensible without a lawgiver. 

[A physical law without a lawgiver is just a 
succession of sequences.] 

That doctrine is the abortion of modern 
philosophy, though it is as old as the fall. To 
thrust all noumena out of our system of the 
universe, is to give up philosophy in despair. 

[You have given up the philosophies as 
failures.] 

I renounce the phenomenal schemes by abid- 
ing fast in the region of the noumena. I begin 
with the greatest noumenon — God. And caus- 
ality is a noumenal fact ; causes and effects are 
phenomena. I see and hear causes and effects, 
and they fall within the circle of experience ; 
but I never saw and never heard a noumenon. 
Yet they are more real, because more abiding, 
than that which we can see and hear. Well, I 
think you will admit that the Cause of Con- 
science must be moral. The distinction between 
right and wrong must be in my Maker, unless 
I made myself. And in affirming the moral 
nature of man, you abolish Pantheism, because 
you indirectly affirm the moral nature of God. 
Conscience is imperative, and that very impera- ' 
tiveness it has belongs to it as a manifestation 
of God's will. What can be more imperative 
than will ? 






COLLOQUIA PERIPATETICA. 109 

[Suppose we say a manifestation of his nature 
rather than of his will ?] 

But it is both. It is at once a revelation of 
his character and of his law. Ethics without 
law is as bad in theology as law without ethics. 
And so far as conscience is ethical, it is a mani- 
festation of God's nature in man ; so far as it 
is law, it is a manifestation of his will. A purely 
legal system, which would be arbitrary legality, 
or a purely ethical system, which would put 
aside all legality and make us in a measure 
equals to associate with God — legal equals — 
are opposite extremes. Both systems lead to 
atheology. People seldom see the issue of the 
latter system — the purely ethical. But, while 
it ignores the legal element, it leads to a system 
of legal equality between God and man, or to a 
doctrine of which that is the logical end. If 
the legal is sunk in the ethical, duty vanishes. 
We may still say it is a beautiful and fitting 
thing to exercise love to God and man, and the 
opposite is excessively ugly and unbecoming ; 
but there's an end of it. We cannot call the 
want of holiness sin and crime. For this we 
require the legal element. But then the legal 
is a part of human nature, and jurisprudence is 
a science. . . 

[Christ: the Trilemma.] 
/^HRIST either deceived mankind by con- 
^^ scious fraud, or he was himself deluded 
and self-deceived, or he was Divine. There 
is no getting out of this trilemma. It is 
inexorable. 



110 COLLOQUIA PERIPATETICA. 

[Two Doctrines of Ignorance.] 
\\ 7"E may ask ourselves, Is it our duty to 
* * philosophise 1 If not, we may again 
ask, Is it our interest 1 For duty and interest 
may go hand in hand. My philosophising has 
done me two good things — it has exercised the 

faculties, and taught me their limits 

I find that there may be two doctrines of 
ignorance — the one of which may minify, if it 
does not nullify, the second. The one cuts 
man off from God hopelessly, and deprives 
me of my two great texts — the first declaring 
our original (the terminus a quo) — " God made 
man in his own image j" the second announcing 
our destination (the terminus ad quern) — " the 
new man, which is renewed in righteousness 
after the image of Him that created him." 
But the other doctrine of Ignorance is a lesson 
on the limits of our faculties, and abases the 
pride of the intellect. As interpreted against 
the Pantheist and ultra-ontologist, I am inclined 
to think that Sir William Hamilton's argu- 
ments are either true or contain the truth. 
But I cannot do without transcendentalism as 
the corrective of anthropopathy ; nor without 
anthropopathy as the corrective of transcend- 
entalism. And do you not feel that when you 
have fully imbibed one great Truth, or phase of 
the truth, you experience a recoil from it 
towards what is almost its antagonist error, 
till at length a middle point is reached — not 
the zero of indifference, but the larger whole, 
in which extremes are lost % For example, 
dwelling on the incommunicable perfections of 



COLLOQUIA PERIPATETIGA. Ill 

God, you must either allow the thought of 
them to wither up the intellect, or surrender 
yourself absolutely to the anthropopathic lan- 
guage of Scripture, which you feel, while you 
surrender yourself to it, to be altogether 
inadequate. You feel that there has been a 
ffuyxardfiaas in the Scriptures divinely appro- 
priate to man's nature. And you will find 
that the common sense of common people 
generally hits the true medium between tran- 
scendental notions and a gross anthropopathy. 
They never think that God has literal eyes, 
nor that He is only transcendental Substance. 
Transcendentalism is the denial of that which 
renders man's knowledge an inferior kind of 
knowledge. Anthropopathy is the withholding 
of that which renders God's adorable infinity 
a superior and distinct thing from man's 
finity. . . . 

[The Divine Manifoldness.] 
n^HEEE are innumerable moulds in God's 
■*■ world. Why do we coop up Divine 
grace within narrow man-made channels, and 
say, this is the way God has worked and will 
work ? His greatness is noways dipslayed more 
illustriously than in the spreading out of his 
gifts in a thousand different ways. There is a 
nianifoldness in his operation that surely per- 
tains to the beauty of his holiness. 



i 



[Western Christendom and Justification.] 
T is a significant fact that the whole Western 
Church lost the doctrine of justification by 



112 COLLOQUIA PERIPATETIC A. 

faith, from the Apostles' clays to Luther's, by 
confounding justification with sanctification. All 
the Fathers knew that we were saved through 
the cross, but none of them apprehended the 
grounds of our justification : and thus I think it 
was that many of them lost peace of conscience. 
Even Augustine, clear and pellucid as he is as 
to grace, in opposition to Pelagian merit, con- 
templates grace in us reigning in our sanctifi- 
cation. We learn from this great fact that 
the deepest life of godliness may co-exist with 
muddled doctrine. But that is no argument in 
favour of obscurity. 

[Uses of Shallow Minds.] 
I" LIKE the clear shallow men sometimes ; 
A especially I like to listen to their preach- 
ing. Even the humdrum theology has its uses. 
Though there are many things their optics can- 
not reach to, these good men sometimes clear 
away morbidity, and they are always to be 
preferred to the cuttle-fish divines. It is possible 
to find a luxury in darkness, and a highly subtile 
kind of self-indulgence may keep many a man 
away from the light of God and the peace of 
Jesus Christ. And there is sometimes a be- 
witching fascination in melancholy. When one 
is tremendously introverted, " the grieved soul 
will consolation shun," and the effort to get 
out of it may be just another phase of it. You 
then need to have rebuke administered • and 
at these times I would not go to hear a genius 
preach, not even a Chrysostom ; I prefer to 
listen to very clear and very simple words from 



COLLOQUIA PEEIPATETICA. 113 

one who knows how to " rebuke with all faith- 
fulness." 

[The Theaxtheopos.] 

THE Theanthropos is the centre of all things: 
the centre of the Trinity, the central figure 
in history, the centre towards which the human 
heart gravitates, and in the heart of man its 
centre. This elevates man, and proclaims the 
worth of his original nature. " He took not on 
Him the nature of angels ;" and probably one 
reason why the angels that fell not were " con- 
firmed," was that they might be ministering 
spirits to men. 

[Culture, and the Chief End of Man.] 
PHE cultivation of the human faculties is not 
-*■ man's chief end. I would say the retention 
and exertion of all the faculties was the chief 
end of the unfallen creature. 

[Is that not the same thing ?] 

No ; I say retention, because man was made in 
the image of God, and that was made perfect, all 
that was necessary was its retention by exercise. 

[But if made perfect, was it not conserved by 
that very perfectness %\ 

No; nothingbut immutability insures that, and 
immutability is a Divine perfection. In a creature 
it is a contradiction in terms, and would not be 
perfection. My Thomism leads me to believe 
in a perpetually present " gratia" upholding the 
creature, or the creature's fall. Immutability 
alone insures impeccability, or an eternal pac- 
tion made by the Immutable, a purpose of God 
I 



114 COLLOQUIA PERIPATETICA. 

to conserve. An angel would have no merit in 
loving the Lord his God with all his heart, soul, 
mind, and strength, to all eternity; and would 
grow a devil by pride if he either ceased to do 
so or claimed any merit for doing his duty ; 
though to be and to do good are praiseworthy. 
I distinguish merit from praiseworthiness. Now, 
we either merit, or we do not. I have no sym- 
pathy with that cuttle-fish method of affirming 
and denying the same thing at the same time — 
denying merit ex condigno, and affirming it ex 
congruo. Rome asserts that we have no merit 
ex condigno, but affirms it ex congruo, because 
it says Christ merited that we should merit. 

[But you affirm and yet deny that we have a 
knowledge of God; you affirm and yet deny 
that the will is free.] 

As to the first, I affirm that we have 
a knowledge of one kind, but not of another 
kind; but I do not affirm that we have, and yet 
have not, the same kind of knowledge. As 
to the second, I affirm that the will is free, while 
I deny that it is uninfluenced by motives in 
its free volitions. But Eome asserts that we 
do not merit, and yet that we do merit. That's 
a direct contradiction, for it is of the same 
nature that the thing is first denied and then 
affirmed. ... As to the end of human 
action, I say that to cultivate human nature is 
only a part of it. It is our duty to cultivate 
the faculties ; but, first of all, it is our duty not 
to have any sin. The law demands that you be 
what God made you, and that you perceive you 
cannot be; and yet you admit that the lawis good. 



COLLOQUIA PERIPATETICA. 115 

My first concern is to get quit of sin, or to 

know how God has provided for my extrication; 
and I defy man or angel to free themselves 
from guilt without an atonement, and to free 
themselves from depravity without regeneration. 
"When you have got over these two things, I 
think we may attend to the cultivation of the 
faculties. 

[But suppose you broaden the idea of culture 
so as to include the rectification and readjust- 
ment of the whole nature, and the increase 
of its powers to " the measure of the stature of 
the perfect"?] 

You either cannot, or need not. The with- 
drawal of its disability, and the removal 
of its stain, must precede the free use of my 
nature for the glory of God. And if these 
are effected, what remains but that I, a being 
made in God's image, have to love Him and 
my fellow creatures ? Is not that the sum 
of it ? And there's an infinity in Him whom we 
love supremely, as well as an indefinity in those 
we must love after Him. There would come a 
time in eternity when we would be tired of the 
enjoyment of God, if there was not an infinity 
in Him ; if there was any bottom to that ocean, 
or any shore around it. 

[The Abstract akd the Concrete.] 

THE love of Being in general is a cold and 
barren kind of love. The generality is 
too vague to touch the heart : but specify, in- 
dividualise, and the object becomes visible to 
the heart, and the command instinct with life. 



116 COLLOQUIA PERIPATETICA. 

and you can love. I cannot comprehend the 
infinite, eternal, and unchangeable Being, with- 
out being myself infinite, eternal, and unchange- 
able ; but I can actively apprehend them with- 
out being so ; and I can apprehend them uni- 
tively — i.e. apprehend that I am united to that- 
Infinite and Eternal Being. Eeason does over- 
leap itself. 

[You think it goes, per saltum, at one bound, 
over all barriers, and reaches the Divine, and 
does not ascend by the steps of a ladder f] 

A ladder ! There can be no ladder to the 
Infinite. You are no nearer it at the top of it 
than at the foot. 

[No ; but we speak in a figure, of the ladder 
of analogy. And is not Christ our ladder to 
the Infinite ?] 

Yes ; if we have seen Him, and know Him, 
we have seen and known the Father also. But 
there can be no revelation through Him, if we 
have not first apprehended the Infinite God, as 
a person. 

[If we look at its moral and spiritual aspects, 
and not to its historical phenomena, may we 
not say, that the Incarnation is really the direct 
ladder to the Infinite ? We may have a ladder 
in the moral, though not in the intellectual 
sphere.] 

But how do we interpret the Incarnation ? 
How do you know that the man Christ Jesus is 
also God, unless you have first got hold of the 
Infinite, by the condescension of the Infinite 
itself? My Bible tells me "no man can call 
Jesus Lord, but by the Holy Ghost ;" and my 



COLLOQUIA PERIPATETICA. 117 

philosophy tells me the same, that there must 
be a spiritual revelation of this fact before it is 
credited. But it is the great glory of God's 
Eevelation that it has changed our abstracts 
into concretes ; the infinite existence into the 
"I am" of the Old Testament — the personal 
Jehovah; the infinite love into the personal 
Christ ; and Jonathan Edwards could not have 
done better than translate his philosophical 
virtue, or, " love of being in general," into the 
sum of the ten commandments : " Thou shalt 
love the Lord thy G-od with all thy heart," etc. 
I speak to the heart surely when I say, that 
the infinite, eternal, and unchangeable, alone, 
will not satisfy it. The holy, the just, and the 
good, are needed. We must concrete our ab- 
stracts. 

[Expression of Feeling.] 

TT is most uncharitable to judge of a man's 
-*• reverence by its expression. It may be a 
mere matter of temperament. The average 
mind cannot easily be taught to make allow- 
ances for temperament, because it cannot ap- 
preciate its opposite types. Now the Saxon 
character is naturally repressive of emotion. 
The Celtic is naturally expressive of feeling ; and 
the different types of the Celt, the French, the 
Gaelic, the Irish, express their feelings differ- 
ently. They are all capable of strong emotion. 
The Celtic nature is almost never apathetic. 
But with the Frenchman it becomes " a scene ;" 
with the Gael, pathos ; with the Irishman, 
humour, or pathos dashed with humour. 



118 COLLOQUIA PERIPATETIC A. 

[The Humourists.] 
T HAVE a great regard for the Humourists, 
-*■ for they are generally men of a tender 
heart. Both Charles Lamb and Thomas Hood 
were great men, especially the author of " The 
Song of the Shirt." He had a good head and 
a fine heart. That song of his is better than 
many a sermon I've heard. " Punch," too, is an 
acute censor, generally right in his castigations ; 
a censor, but not censorious. When those who 
should lay the axe to the root of the tree won't 
do it, Providence raises up a buffoon, who 
preaches many a most rememberable sermon. 

[Chrysostom. ] 

CHRYSOSTOM, the rhetorical St. John, had 
a curious affinity with the apostle ; and 
in the John of the Gospel he saw the Boanerges. 
He begins his homilies on John most pictori- 
ally. " In the beginning was the "Word, and 
the Word was with God, and the Word was 
God." 'Axovaare vug fSgovrifyt, says Chrysostom. 
Hear how he thunders ! # As Bengel says, at 
the same place, "This is the thunder brought 
down to us by a son of thunder." Chrysostom is 
the Christian Demosthenes. It is worth learning 
Greek only to read the golden-mouthed John. 
And what a noble life was his ! There is a dis- 
solute Byzantium, here is the uncompromising 
bishop \ and almost daily did he preach in that 

* The only parallel passage I find in Chrysostom is the 
following : — " ij fikv odv fipovrri KCLra7r\7)rreL ras rjfieripas 
i/o^ds dcTTjfxop exov&a ttjv 7)XW^' — Horn, in Joan. L, 
§ 2. —Ed. 



COLLOQUIA PERIPATETICA. 119 

city those glorious sermons of his. I do not 
know what the bishops of the East do now, but 
John Chrysostom was in his cathedral daily, 
preaching to crowded audiences, and he did not 
spare the lash, or fear to rebuke court vices. 
He came down upon the empress, the clergy, 
and the populace alike. His work was prior to 
that of Augustine (though they were contem- 
poraries), and the doctrine of grace in its rela- 
tion to free will had not yet been fully studied ; 
and thus, though no Pelagian, in his expository 
ethics he often talks Arminian-like. But his 
Christology kept him right. On the person of 
Christ he speaks out with the voice of a trumpet. 
At his death he exclaimed, " That's glorious! 
that's glorious ! " clapped his hands, and ven- 
tured to die. 

[The Fathers and the Folios.] 
[" AM going to read Origen again, carefully, 
-■- some day, for I don't think justice is 
clone to him. Philo-Judseus, Clemens Alex- 
andrinus, and Origen, were three remarkable 
Alexandrines. I'm particularly fond of the 
miscellaneous thinking of the "Stromata" of 
Clement, and of Tertullian. There are excellent 
things in Tertullian, but terribly crabbed 
African Latin. There is far too little study of 
these men in this age of superficiality. I don't 
blame the age ; that is always a foolish thing to 
do. It has its function, and is probably fulfil- 
ling it. It is an age of diffusion, and theology 
is becoming popular ; but we must always have 
a conservative few who take care of the folios. 



120 COLLOQUIA PERIPATETICA. 

A man is not at liberty to live altogether out 
of his own age in theology ; but when the church 
catholic has stamped a work with its peculiar 
seal, all theologians must become familiar with 
that work. 

[The Ritualist and Seceder.] 
'T^HE cultus of the ritualist, and of the old 
*- Scotch Seceder, are at opposite extremes. 
In the one we have the external form, often 
without the internal spirit. In the other we 
have the internal element, without the smallest 
regard to its outward form. But it is the ghost 
and the body together that make the man. 

[Translations of the Bible.] 
T^HE three best translations of the Bible, in 
*■ my opinion, are, in order of merit, the 
English, the Dutch, and Diodati's Italian ver- 
sion. As to Luther's, he is admirable in render- 
ing the prophets. He says either just what the 
prophets did say, or that which you see at once 
they might have said. 

[^Esthetic Religionism.] 
A MERELY aesthetic religion (such as that of 
^~~^ Goethe, and all worshippers of the beau- 
tiful) is a miserable substitute for piety ; and it 
never stands the tear and wear of time, espe- 
cially in the midst of great sorrows. It is the 
offspring of sentiment divorced from law ; and 
that is an illegal divorce. The want of the 
legal is a fatal blot in theology, and a practi- 
cal danger in religion. It will lead to a crude 



COLLOQUIA PERIPATETICA. 121 

philanthropy, to moonlight views of God's 
government of the world. It has often led to 
a hazy latitudinarianism, or, to what is even 
worse, an exaggerated Antinomian evangelism : 
great raptures and gross viciousness going 
together; men thinking that they are so spiritual 
that with the body they may do what they like. 
But the aesthetic in religion must not be eradi- 
cated ; it must be supplemented. 

[How would you counteract its excess T\ 
By the realisation of the moral in God, and the 
sense of sin in man — the sinner feeling that he is 
in the presence of a holy God — that is the only 
cure for its exaggerations. ^Esthetic religionism 
is at bottom the bringing of religion to God, in- 
stead of bringing the soul to God to get religion. 
It is thus that men make a God of religion, instead 
of allowing religion to remain a worshipper of 
God. Let a man be in the presence of the most 
beautiful things which the universe contains, or 
be thrilled by that perfection of moral beauty 
which Scripture yields him, and then come to God 
in prayer, and he will find that the beauty he 
had realised has passed upwards through the 
sublime, and been lost in the majestic holiness. 
Is the aesthetic snare still felt ? Well then, God 
says, There's my Law : " The soul that sinneth 
it shall die." Bring in conscience. If we lose 
conscience, we lose dignity : we become pulses, 
not men. The mere poetry of religion by itself 
weakens the soul. It is the qdovq preferred to 
the aoiT7\. The "Tabula" of Cebes was far 
better than it. . . . And yet there is an sesthesis 
in all that God does, as well as in all that he is. 



122 COLLOQUIA PEEIPATETICA. 

God is an aesthetic being. Let me never forget 
that fact. The exceeding beauty of the floral 
world alone proves a certain similarity between 
the sesthetical nature of man and that of God. 
And the work of the Son, his very humiliation 
was beautiful, as well as true, and good. It is 
fair and lovely exceedingly to look upon. But 
the pursuit of holiness as so much personal 
adornment is a very subtile snare. I have been 
humbled by the detection of it. All such de- 
tections pain and lancinate the soul. 

[How would you deal with it in another ?] 
I would say to him, Let the effort to clothe 
yourself with the raiment of the beautiful be 
changed into an effort to strip yourself. Humble 
yourself, and think of the Law. 

[Intolerance. ] 
T^HE vague cloudy men are always talking 
*- against intolerance. Why, our very calling 
is to be intolerant ; intolerant of proved error, 
and known sin. The evil is that we are not 
intolerant enough, though, at the same time, we 
are not benevolent enough. A man, however, 
must have a clear eye and a large heart, before 
he has a right to be intolerant either towards 
concrete error or concrete sin. At the abstract 
he may hit as hard as he likes. Propositions 
don't feel pain. 

[Idolatry.] 

THE fact that everywhere man makes for 
himself a God after his own image, is a 
suggestive hint of the counter-truth that God 



COLLOQUIA PERIPATETICA. 123 

made man in his image. Idolatry is but man's 
helpless effort to get back to God, in whose image 
he was made ; a proof of that which Augustine 
says so well — " Fecisti nos ad Te, et inquietum 
est cor nostrum, donee requiescat in Te."* 



[The Fall, axd its Antecedent.] 

MAN ever is, and must remain, a volenti or 
cease to be man. This much is man's 
indefectible prerogative. Yet this is neither a 
power of independency, nor is it a liberty of 
indifferency, though what it is I know not, and 
therefore cannot define it. Motives always sway 
the will in every choice and in every volition ; 
but I won't admit that, given the motives, you 
can tell the result infallibly, or even that the 
result is infallibly certain ; that, for example, 
given the temptations of Satan, the fall of Adam 
was necessary. There is an indefinable power 
lodged in the will, which is its own causality. 
It was the abuse of our freedom that led to the 
fall. But it is not absolute pravity, but cle- 
pravity, that resulted. All would be dark if 
the former had ensued. A shadow would then 
run upwards to the very throne of God ; but if 
the latter be the case, the darkness is only par- 
tial. Pravity would charge it upon God ; 
depravity brings it down to man. And thus, 
though depraved, we are morally responsible. 
We could not be totally depraved and remain 
responsible. For, if man became sin, then, sure 
enough, he would be unsalvable. Christ did 

* Conf. I. 



124 COLLOQUIA PERIPATETICA. 

not die for sin. He could not do that. He 
died for something deeper than sin. A lady 
once said to me, "The more I see of myself, I 
see nothing so properly mine as my sin." I 
said to her, "Well, you do not see deep enough. 
There is something far more properly yours 
than your sin ; and your sin is improperly 
yours. It is a blot in your being, which, if 
you do not get quit of it, will never cease to be 
unnatural to you. JSTo ; the image of God is 
more properly yours, though you had no share 
in the production of it." Very many pious 
people do not rise high enough in their anthro- 
pology. They ascend to the fall, and forget 
the higher fact that we fell from a height, where 
we were fitted to dwell, and where we were 
intended to remain. And Jesus Christ has come 
that he might raise us even higher than that 
height, and make us sit in the "super-celestials" 
with Himself. 

[The Mean between Extremes.] 

A MAN states a truth which may be one- 
sided. I state its counter-truth, anxious 
to escape from the one-sidedness of error. It 
is a strange thing that middle station between 
opposites. It is more than a juste milieu. It 
is the key-stone of an arch, which props the 
two sides ; and, sure enough, it is no contradic- 
tion, if your juste milieu contradicts the two 
extremes. The key-stone of an arch is not an- 
tagonistic to the two sides it supports. Being 
itself neither the one nor the other, it upholds 
both. 



COLLOQUIA PERIPATETICA. 125 

[Salvation of the Jews.] 

IT was necessary that Christ should be a Jew. 
Had He not been of the Abrahamic line of 
descent, there would have been no connection 
between the Old and the JSTew Testaments ; and 
thus alone has He been able to fulfil the whole 
law. The Adamic is very shadowy without the 
Abrahamic and the Sinaitic. Christ was a Jew 
first, a Cosmopolitan afterwards. 

[What is the exact force of Christ's being 
" made under the law" ?] 

He was made under the whole law of Israel, 
all law moral, and all law positive, that he 
might do away with the law ceremonial, and 
simplify the law moral and the law positive. 
And, observe, we must all become Jews. That 
nation retains its hold of the world. There is 
an Israelitic naturalisation for us all. Salvation 
is of the Jews ; and metaphorically we must all 
become Jews — i.e. we must enter into the 
Jewish heritage, and reverence the channel in 
which all our great blessings have come down to 
us. Why Christ preferred the humanity of the 
seed of Abraham no man dare say ; but since he 
has done so, in this channel flow his gifts to the 
whole world. We are thus related not only to 
the God-man, but to the God-man Jew : and 
hence the abolition in Him of all the obligations 
of the ceremonial law (and of the moral law as 
" a covenant of works"), and the admission of 
Gentiles into the family of Abraham. The 
Abrahamic humanity being chosen in preference 
to any other, thereafter, " in thee, and in thy seed, 
shall all the families of the earth be blessed." 



126 COLLOQUIA PERIPATETIGA. 

" If ye be Christ's," said the apostle, "then are 
ye Abraham's seed, and heirs according to the 
promise." ... In the incarnation, Christ took 
our flesh, that he might give us his spirit : and 
so, on our becoming Christians, we, in a theo- 
logical sense, lose our personality, because there 
is but one #£//,«; we have no separate c£/xa. 
But we are the p'sXy), of which Christ is the 
zspaXyj. But let us always reverence God's 
choice of Israel as the channel of our blessings. 
If Adamic blood flows in all our veins, 
Abrahamic blood flows spiritually in every 
Christian's veins. ... It is curious that Jewish 
pride fastens on the particularism of the promise, 
and neglects its universalism ; while Gentile 
pride fixes on its universalism, and ignores or 
forgets its equally significant particularism. . . . 
I do not see that the Christian Church is now 
under the theocratic law of the Jews, in respect 
even to those things in it which were good for 
all time, except that it is under the spirit of the 
ancient law. Take, for example, the tithes of the 
Jewish Church. We should be restoring the 
Judaical law, if we insisted on the maintenance 
of tithes ; and if we restore this, we ought in 
consistency to restore the whole law. Only it 
might be argued from the Abrahamic custom, 
that tithes were patriarchal, and therefore of 
older date than the judicial law of the nation. 
But on the other hand, sacrifice, which was also 
patriarchal, is gone ; because it was typical, and 
the type has been implemented. It will not do 
to bring us under bondage to any purely Jewish 
practice; while none of us are sufficiently 



COLLOQUIA PEBIPATETIGA. 127 

thankful to the Jews, or sufficiently reverence 
the spirit of Hebrew legislation. ... I re- 
member when that tenth chapter of Genesis 
gave me a fortnight's joy. To take the cata- 
logue of the nations, before their dispersion, was 
surely a significant fact ; to me it is wonderfully 
touching. 

[The Poetry of the Beble.] 

THE manifold variety of the Bible is to me 
quite as wonderful as its unity. There is 
scarcely a species of literature not represented 
in it. There is no order of magnificence, in 
poetry for example, which we do not find in 
Isaiah. He is sublimely tender, yet majestically 
stormy; and in his closing chapters he tyran- 
nised over the Hebrew language to find words 
that could give fit expression to his thought ; 
and yet it often seems to me as if he could not 
get full justice to himself in that language. Of 
course he didn't feel this ; and I remember that 
his words were chosen, and in them a higher 
than Isaiah spoke. . . . Ezekiel is Carlylian. 
There's a wild, rugged, and abrupt sternness in 
Ezekiel. He stands midway between the ma- 
jestic sublimity of Isaiah, and the elegiacs of 
Jeremiah. . . . The poetry of the sublime rises 
to its very highest level in Scripture, because 
we have the sublimity of form added to the 
sublimity of the theme. Its subject-matter is 
the very highest. 

[The poetry of aspiration could never be so 
high as the poetry of revelation.] 

Never : and the main characteristic of Scrip- 



128 COLLOQUIA PERIPATETICA. 

ture consists in its being a descent, a revela- 
tion coming to man from God, and not the 
mere ascent of our nature to His. Yes \ the 
sublime of Scripture lies in its being from God 
to man. All else goes from man up to God ; 
or, up not to God. Simply as poetry, what a 
reach that is, " Let light be, and light was." It 
did not escape Longinus, who, because of it, 
calls Moses ov% 6 rvy^v avr,?* And what is 
there finer in all secular literature, as poetry 
alone, than the song of the angels : " Glory to 
God in the highest, on earth peace, goodwill to 
men "?.... It is a great gift to the Church 
that psalter of Israel. I never tire of the mag- 
nificent ancient poetry of the Jews. The way 
the psalmists speak of Nature is very touching, 
and their sympathy with the life of lower 
creatures : " The wild asses drink their fill." 
It is a grand thing that God appointed such a 
sentence to be sung in the Christian churches in 
all time to come. 

[Ontologia Tripartita.] 

(Substance existing. 
Qualities subsisting. 
Relation intersisting. 
All relation arises from a correspondence of 
qualities in different substances. Hence the 
whole of teleology. Many relations arise from 
the congruity of opposites ; and from the unity 
which pervades the diversity of nature : the 
unity arising out of the aptitudes of the 
diverse. 

* irepl v\povs, Sect. ix. — Ed. 



COLLOQUIA PERIPATETICA. 129 

[Queries in Sir W. Hamilton's Philosophy.] 

THESE are enough of queries remaining as 
to Sir W. Hamilton's metaphysic, to start 
this reflection, — Has not the best thing that 
he has done for us been to help us to put new 
questions ? To take one instance : — he says that 
" the conditioned is the mean between two ex- 
tremes, neither of which can be conceived as 
possible, but of which one must be admitted as 
necessary." * One of these we must admit to 
be true, but which are we to choose 1 We must 
take mum, but this doesn't determine uter ? 
. . . Again, does not the realist doctrine of an 
immediate perception of matter give a foothold 
to one claiming an immediate knowledge of 
God? 

[Scarcely; for in the one case the objects (the 
infinite and the finite) are disparate ; in the 
other (mind and matter) they are correlate.] 

But if we have an immediate or presentative 
knowledge of any substance, this seems to attest 
the possibility of the Infinite revealing (present- 
ing) Himself to the finite immediately, though 
in a finite manner. I maintain that a perceptive 
knowledge of God is possible to man. 

[In that we speak, of course, through a figure, 
but we may drop the figure in the moment of 
perception.] 

It need not be called a figure at all. We 
directly see Him. The pure in heart do so, 
when the eye is couched. " The Word was 
made manifest, and we beheld His glory." 
" God, who caused the light to shine out of 
* Discussions. Philosophy of Unconditioned, p. 14. 
K 



130 COLLOQUIA PERIPATETICA. 

darkness, hath shined into our hearts, to give us 
the light of the glory of God," etc. . , And 
is not our nescience of God quite compatible 
with our intuition of Him ? Our knowledge 
of the infinite Object may not be adequate, yet 
true and sufficient ; a " communication due not 
to man's efforts to rise to God, but to an actual 
presentation of God to man {gratia). I am a 
realist in theology. Idealism in philosophy is 
representationism in theology, and that severs 
man from his Source. 

[Law and Gospel.] 

THE Law ordained, " Thou shalt love ; " 
and love ordained that law. Man could 
not keep it, and love ordained a gospel ; that 
gospel is " God so loved." Thus, " Thou shalt 
love" is the whole of the law ; " God so loved" 
is the whole of the gospel. That is so clear, 
that it is at once law and gospel for children and 
for savages ; but it is so deep in its limpid 
clearness that no philosopher can fathom it. 

[Criticism and Testimony.] 
T3HIL0S0PHY and Criticism must correct 
■J- the crudities of spontaneous thinking. 
That I admit. But what is to correct the 
philosophy and criticism ? 

[Itself — i.e. a deeper and ever-deepening 
philosophy and criticism.] 

But where are you to get them ? Have we 
not seen an end of all perfection ? 

[If the light that is in us be altogether dark- 
ness, it's sad, but it is hopeless and helpless.] 



COLLOQUIA PERIPATETIGA. 131 

It cannot be altogether darkness. The eye to 
receive and recognise the light remains, but we 
must " come unto the light." You see I hold 
that a light which we once had, has been put 
out. Is the doctrine of the fall credible ) Is the 
fact possible 1 If so, what is to be its evidence ? 
It cannot be consciousness, for it is a fact of the 
past, If true, it is a historical event, for the 
proof of which we must fall back upon Testimony. 
Well, I find this testimony in history, and I see 
its evidence everywhere ; while nothing that I 
see contradicts it, and my consciousness confirms 
it. I, remaining a man, might have much sub- 
tracted from my nature without losing it ; and 
I too, remaining a man, might have much super- 
added to my nature, changing it even unto 
another image, but only enhancing it. 

[Hegelianism.] 
T T EGEL'S system is Saturnian. It devours 
■*- -*■ its own offspring. Pure being and pure 
nothing being identical (Seyn = Nichts and nichts 
= seyn), philosophy must give up the ghost. 
Hegelianism is philosophical suicide starting 
from apotheosis. 

[But as every philosophical error is the dis- 
tortion of a truth, is not Hegel's doctrine intel- 
ligible thus far — that absolute existence or 
" pure being," devoid of attributes or manifest- 
ations, is to us the same as no being, because 
we can predicate nothing of it ?] 

I do not understand the doctrine that seyn and 
nichts are identical, and yet that the one passes 
into and disappears in the other • the nichts = 



132 COLL QUIA PERIPATETICA. 

seyn passes into it, and becomes its werden (and 
manifestation ensues) ; and again the seyn = 
nichts passes back into it (and annihilation takes 
place). If that differs in any essential from 
Pantheism, I cannot understand it. I under- 
stand the Pantheistic theory, and a Sabellian 
theory of God, but not the Hegelian. All 
&c-istence is being out of or from God. But 
is the whole record of the universe only the 
expiration and the inspiration of the Infinite 
essence 1 You might demonstrate a God after 
this fashion ; but what sort of a God would he 
be 1 Der ? or Das ? which of the two 1 To 
Hegel the problem of Being is as a problem in 
algebra ; to me it is a supremely moral pro- 
blem. 

[Photography,] 

S light substantial ? I think it is. The im- 



i 



ponderables may be imponderable only to 
us, because our balances are inadequate. The 
photographic power of light is a marvellous 
mystery. But some one has said that every- 
thing that is done is photographed. In morals 
that is a truth of great moment, but it is 
not a high motive to right-doing. The great 
Photographer records our acts, and preserves 
the record ; but we must love the right, because 
it is lovely; and do the right, because of its 
lovableness. 

[Smoke seen rising from amidst Trees.] 

THAT'S finely suggestive of human life. 
[Some one remarked, " Yes, like a vapour 
it vanisheth."] 



COLLOQUIA PERIPATETIGA. 133 

But that's not what I'm thinking of. It 
also suggests that there is life there, though 
unseen. 

[INTELLECTUALITY minus SprRITUALITT.] 

T CAN certainly conceive of an intellect which 
•*- had no idea of either God or Duty, but 
could nevertheless understand the relations of 
things, and could reason syllogistically — a mere 
intellectuality devoid of spirituality. But I 
can see that this world would not be its proper 
residence. Analogous to this would be the 
possession of senses for pure intellection, with- 
out the accompaniments of pain or pleasure ; a 
rose and assafcetida might be distinguishable 
without the attraction or repulsion of their 
sensations ; and this perception of difference 
might proceed, not from the form of the objects 
compared, or any other quality, but from the 
sensations themselves. 

[But these were supposed to be neutral or 
colourless.] 

Neutral as to pleasure and pain, but not 
colourless or undistinguishable in themselves. 
An eye for the mere form without the beauty 
of objects, would be a case somewhat analogous 
to an intellect without a moral sense ; for I 
think the moral sense resembles the painter's 
eye, and the musician's ear, in their finer dis- 
cernments. I do not know whether it would be 
for the good of the universe that such beings 
should exist, though I cannot deny the possi- 
bility of their existence. But certainly they 
were not meant for this world. 



134 COLLOQUIA PERIPATETICA. 
[Progress relative.] 

T3R0GRESS is altogether a relative term. It 
-L depends on the point from which a man 
has set out ; and on whether he is going up the 
hill or down it. If I begin from Atheism, I 
have progressed when I become a Pantheist, 
and I have got a step higher when I am a 
Theist, though I have a great many steps still 
to take. But if I begin with being a Christian, 
and descend to the level of a Deist, the Pan- 
theist who has come up from beneath is higher 
than I. It is a terrible thing to have moved 
from the Rock of Ages, and to be going down- 
wards. . . . When I am asked what I think of 
a man's position, in reference to God's truth, I 
always ask in reply — What was it some time 
ago ] What did he start from *? (of course it is 
of the man's position as a seeker of the truth, 
and not of the truth itself, that I am speaking). 
I want to know if his face is set in the right 
way, if he is looking toward God, or away from 
God. You see we are on a solemn journey at 
all times ; and the direction we are taking is of 
greater consequence than the point we have 
reached ; for our journey is an endless one. 

[Man and the Physical Universe.] 

OTHER sheep I have, which are not of 
this fold." They are of course the 
Gentile nations — not other beings than men. 
The latter notion implies a vast misunder- 
standing of the ends and destinies of this 
creation, as well as of the Incarnation and 



COLLOQUIA PERIPATETICA. 135 

Death of the Son of God. The iconder fulness 
of man is forgotten. It is improbable that 
there is any other race like his. These specu- 
lations on " more worlds than one " are 
theologically very vague. I think that many 
seek for magnitude extensive in the work of 
Christ, in a considerable measure from not 
seeing its magnitude intensive. It is no shock 
to reason that Christ should have come amongst 
us, when you realise the origin of man. And 
the manifestation which God has made does 
not need to be repeated. . . . When I say 
it's improbable that there is another race like 
man's, of course all I say is, that it is not at 
all likely — or every way unlikely — I don't 
make dogmatic assertions. But is not the fall 
of man also intensified by its uniqueness ? 
. . . That is a splendid burst of Edward 
Irving's on world-despising : " Despise man's 
world ! The masterpiece of God's creation ! 
the temple of creation's God ! " I confess I 
have more sympathy with that sentence than 
with all Brewster's thousand worlds. Sir 
David's book is full of rash theology. "Whewell's 
mind is evidently more subdued to a philo- 
sophical calmness. He keeps his likings and 
his dislikings out of it. It is clear that the 
inhabitants of the planetary worlds cannot 
resemble us. I suppose the question would be 
whether they might belong to the genus 
" men," though not of our species, with an 
intellectual and moral nature resembling man's, 
and possibly inhabiting material bodies. But 
we cannot possibly know. 



136 COLLOQUIA PERIPATETIGA. 

[Speculative Study.] 

SPECULATIVE study has an essential value 
at all times. If we are to be freed from 
error as well as from evil, we must speculate, we 
must interrogate and ponder ; and having ob- 
tained answers to our queries, turn our answers 
into questions again. Speculation makes man's 
spirit active in a noble sense. It rouses from 
quiescence. Intellectual torpor is a form of death. 

[Free "Will, etc.] 
r I^HE mystery of the origin of evil is less 
*" oppressive to me, both when I look into 
the nature of sin, and find it to be a privation 
of good • and when I discover that the beginning, 
middle, and end of the Divine plan is to abolish 
and destroy it for evermore. 

[Does not the gift of free-will contain a 
partial solution ?] 

How so ? 

[If the will is free, the fall is possible, and 
the mystery is thrown back into the enigma of 
free-will.] 

But it does not follow that possibilities must 
be realised ; or that the creation of possibilities 
makes the creator answerable for their realisa- 
tion. God is responsible for the history of his 
universe, so far as it does not contain free-wills 
within it, and yet these wills are not cut off 
from his jurisdiction. 

[Whence comes their freedom of will, if not 
from God, unless they are God's equals, and 
creative sources ?] 

The freedom of will proceeds from God. 



COLLOQUIA PERIPATETICA. 137 

God is the source of every free as veil as of 
every determined act ; but he is not the cause 
of the evil that is in acts, whether free or 
determined. Because the evil has, strictly 
speaking, no author. God is the cause of good, 
of all good, and of good only. 

[Would }'ou say then, that if by two chains 
let down from Deity you represent on the one 
hand the sequences of nature, and the other the 
acts of human wills, the Divine efficiency was 
equal in both ]] 

Dubito • an electric shock passing through 
nature is very different from Divine grace acting 
on human wills. \Te are clay in the hands 
of the potter : but the will is not passive clay, 
and it is not passive when first permeated by 
the causal power of God. In answer to your 
question I say, I think not ; but dubito. 

[Scotch Divines.] 

"\ /]* AXY of our old Scottish divines are deeper 
^ •*• men than they get credit for. Some of 
them belong to the class of the "forgotten philo- 
sophers;" but, because they were first of all 
divines, their acute philosophy is overlooked. 
For example, Gib's essay* in answer to the 
philosophical necessity of Lord Karnes is a most 
ingenious piece of writing. 

[Facts and Laws en Theology.] 
IT is the fashion of our time to decry 
-*■ Systematic Theology, but that is tanta- 
mount to the dislike of science. 

* Essay on Liberty and Necessity ; a postscript to 
"Sacred Contemplations," by Adam Gib, Edin. 1786. — Ed. 



138 COLLOQUIA PERIPATETICA. 

[If the theology be scientific, no one will 
object.] 

But there is Isaac Taylor ; he would keep us 
to facts alone, and not allow us to arrange our 
facts and make science of them by interpret- 
ation and comparison, and the discovery of 
laws. 

[Some of the facts won't yield laws, for they 
are ultimate.] 

Well, it is part of the province of theology 
to prove that, so far as it is true. 

[And to reverence the facts as greater than 
the laws.] 

No : the laws are as great as the facts, wher- 
ever they have been deduced by God-inspired 
men. And there is a fine analogy between 
science and theology. A world is made, and 
science is incipient. A revelation is made, and 
theology is incipient. You quarry facts, and 
place them, cut and polished, in the temple 
of science ; and you gather other facts, and 
build them into the temple of Systematic 
Theology. 



[The Acts of the Apostles.] 

'T^HE key-note to the book of the Acts of the 
*■ Apostles lies in the word vigour o of the 

first verse. That ?j^aro is not pleonastic. It 
is the acts "which Jesus began," but has not 
finished. Therefore, the Acts of the Apostles 
are still Christ's acts in them, and we might 
say the same of the acts of those members of 
the Church which constitute this body. 



GOLLOQUIA PERIPATETICA. 139 

[Defective Consciences.] 
TT is curious that some men have a constitu- 
■*■ tionally weak conscience, and the sphere in 
which they move tends to weaken it more, if 
infirm at the first. A litterateur's conscience is, 
I suspect, a somewhat rare phenomenon. His 
temptations are almost greater than the law- 
yer's Comte's fundamental want is the 

want of conscience. If you can conceive a 
perfect intellection of phenomena without a 
conscience, that is the attainment of Comte. 
.... The distinction between condignity 
and congruity might satisfy a Schoolman's con- 
science, but it does not satisfy mine. 

[Memoet. ] 

THE marvels of the faculty of memory are 
inexhaustible. But it is as wonderful 
that we should ever forget anything, as that we 
should remember some things. It is surpass- 
ingly strange how thought A should suggest 
thought B. We speak of the laws of associa- 
tion ; but they are only a veil to our ignorance. 
.... I think that both future reward and 
future punishment will be largely accomplished 
by the opening of the floodgates of memory. 
It is a terrible thought that a man might be left 
to the agony of his own reminiscence for ever. 

[The Peoletaeiat.] 
/^\WEN and Proudhon have a measure of 
^^ truth in their sociology. Bed republi- 
canism is not entirely false : but red republi- 
canism is not the cure for humanity. It is too 



140 COLLOQUIA PERIPATETIC A. 

physical. Chalmers comes far nearer the truth, 
in his noble understanding of political and civic 
economy. The reformatory and ragged school 
are grand social engines. And it is a good idea 
that of gathering thieves together ; professional 
thieves invited to meet with each other, and no 
honest men admitted. I should like to address 
a company of thieves. It is strange how, out of 
the dark abyss, a little flame of the better life 
will sometimes sparkle up of a sudden ; and 
there are a few grains of wheat usually in the 
fields that are fullest of tares. I have heard of 
a professional thief giving a very large dona- 
tion to a society for the suppression of crime, 
saying as he sent it, " I am by profession a 
thief; but yours is a good society, and deserves 
the support of all honest men." The homage 
which the bad give to the principle of goodness 
is also seen in this, that bad men almost always 
wish their children to be good. 

[Rousseau. ] 

"O OUSSEAU, with his offensive vanity and 
-■^ literary pride, had a curious respect for 
Christ. With a good bit of the devil in him, he 
believed and trembled. But I believe that he 
believed that sentence in his vague and cloudy 
panegyric on Christ to be true : — " If the son of 
Sophroniscus was a hero, the son of Mary was a 
God." The " faith of the devils " lies latent in 
many a mind for an emergency. As one prayed 
when his ship was sinking, " God, if there be 
a God, have mercy on my soul, if I have a soul." 
. ... It seems to be a common thing for men 



COLLOQUIA PERIPATETICA. 141 

to take up religion when sick, or when in peril 
at sea. I would like to see deeper into that. 
Why does our common life hide from us realities 
which come flashing in upon us in peril '?.... 
In fishermen, as a class familiar with the perils 
of the deep, there is strong natural religiosity. 
But in sailors you find the reverse. Furlough 
in port too often destroys them. 

[Preaching. ] 
F LIKE direct practical preaching, which helps 
-^ me to live as a pilgrim on a journey. Now 
some preach as if they were telling how to make 
shoes, instead of making them ; as if they were 
describing the process of shoemaking to those 
who want to be shod. They would have their 
hearers all taught to be capital shoemakers, 
while you want to be a shoe-wearer. They tell 
you all about the leather, and the rosin, and the 
awl j while it's a rough road for bare feet and 
cold, that you must traverse constantly. 

[The Unsayable.] 
TF words gave way, and broke down with 
f- St. Paul, when he attempted to state the 
Great Mystery in his inspired words, a fortimi 
must they break down with us when we are 
dealing with transcendent truths. Paul said, 
"It is no more I that do it, but sin that 
dwelleth in me;" and, "I live, yet not I, but 
Christ that liveth in me;" and both of these 

sayings of his touch on the unsayable 

Augustine says, " Let no one ask of me where 
God was before He created the world. He was 



142 COLLOQUIA PERIPATETICa. 

Himself Time. He was Himself Space." # This 
is the nearest approach to saying the unsayable 
that I know of. But there are two kinds of 
perplexity. The first arises when the theme 
itself is slippery as an eel, and glides from us 
altogether : the second when, in our attempt to 
solve it, or ' to grapple with it, it gives out its 
mystery as if it raised a great cuttle-fish obscurity 
around it. 

[Pantheism. ] 

MY supreme answer to Pantheism is a moral 
one, and is based upon the fact of sin. I 
ask the Pantheist, first, is sin real ? Is it a moral 
antithesis and discord in man's life ? And then 
I ask him, is that which involves a discord the 
outcome of the infinite One ? The forthflow of 
the one life of the universe must contain no 
ultimately and irreconcilably jarring elements. 
Now sin and holiness are antithetic, and you 
cannot connect them by tracing them back to a 
common fountain-head. Therefore, I say, the 
universe has not been evolved. . 

[Sin and Grace.] 

GOD will neither take the blame of sin, nor 
alienate or split the praise of grace. 

[The Lord's Table. ] 
HP HE Lord's Table is not ours. We of a par- 
■*■ ticular sect may fence it round, but we have 
a duty to the church catholic in respect of inter- 
communion with our brethren. We must not be 
schismaticaL, any more than we may be heretical. 
* Conf. ix. §§ 16, 40. 



COLLOQUIA PERIPATETIGA. 143 

[Power of Christianity.] 

THERE is an immense power in Christianity 
to evoke naturally latent power. There is 
nothing that I know of so powerful to call out 
the " mute inglorious Miltons." It gives tongue 
to them. 



[The Stream of Doctrine.] 

INQUIRE whether or not there is a narrow 
stream of Christian doctrine persistent 
through the ages, though often troubled, and 
sometimes polluted, and frequently unseen. If 
so, then I would say this stream had come 
from the living well. Inquire. 

["Fulfil Yourself."] 
" T^ULFIL yourself," is the vague and cloudy 
■*■ cry of some shallow analysts of man's nature. 
Fulfil what ? Again I ask, Fulfil what ? Your 
fallen nature, or the new creature ? The sum- 
mons to let your nature, whatever it may be, 
get free play, with all its corrupted instincts, is 
a summons to pandemonium. Let men start 
from the zcuvy} %ti6i$, and the fulfilment of that 
is the perfection and completion of man. 

[Reverent Thought.] 
T'M a thinking being, and I must and will 

■*■ think against Dr. G , and against all 

mankind. But I must and will do it reverently. 



A 



[The Logician and the Intuitionalism] 
N architectonic intellect is a magnificent 
endowment. Its function is to arrange 



144 COLLOQUIA PERIPATETICA. 

the materials of knowledge ; but it cannot quarry 
the stones. This the intuitionalist must do. 

[The Evidences.] 
A FTER all the arguments upon the evidences 
^ *• that I have read, all that any man has 
ever brought forward, and after all that I could 
bring forward as to my own immediate grounds 
of belief, though I were to write a volume on 
the subject, I would feel the whole to be 
incomplete, without "the inspiration of the 
Almighty, which gives us understanding." It 
would be an awful thing to live within a father- 
less universe. As Abraham Tucker writes of one 
— "He travelled to the utmost outskirts of crea- 
tion ; he saw the socket where the eye should 
have been, and he heard the shriek of a father- 
less universe."* The poetry of religion will not 
lift a man out of that abyss, and reveal to him 
a Father in the midst of it. We must come 
to the moral law, and to the revelation of Jesus 
Christ. . . . Sin and Death, Qdvarog and 

* Here, as at p. 55, I am inclined to distrust the evi- 
dence of my notes. I have searched " The Light of 
Nature" in vain for any sentence resembling this, and 
suspect the reference is to Eichter, in whose wonderful 
" Dream of Atheism " the following sentences occur : — 
" I heard only the everlasting storm which no one guides; 
and the gleaming Rainbow of Creation hung without a 
Sun that made it, over the Abyss, and trickled down ; 
and when 1 looked up to the immeasurable world for the 
Divine Eye, it glared on me from an empty black bot- 
tomless eye-socket . . . And he answered, with stream- 
ing tears, ' "We are all orphans, I and you : We are with- 
out Father.' " — Ed. 



COLLOQUIA PERIPATETIGA. 145 

'Afjbaprfa cast two shadows over man in this life, 
which give the lie to a religion merely of the 
beautiful. 

[Death and Immoetality.] 

T^VEATH is the severance of things which were 
■*-^ once united, and which were meant to re- 
main united. God is the life of the soul, as 
the soul is the life of the body; and death 
spiritual severs the first connection, as death 
physical cuts the second. But neither of the 
two is natural ; and as provision is made for 
the reunion of the former, we might conjecture 
by analogy that some provision for the latter is 
in store. We may not ignore the material ele- 
ment in our prospects of immortality. It makes 
some difference to a man, if his hopes for the 
future derive some nourishment from the " piece 
of a broiled fish and of an honeycomb." I would 
be inclined to say that a Christianity without 
that hope wants bone. It may be vital, but it 
wants the organic skeleton of strength ; while the 
Christianity that looks too much to it is all bone. 

[The Biblical and the Ecclesiastical.] 

T WOULD say to the theologian, Be biblical 
■*- first of all ; study the biblical, then study 
the ecclesiastical ; and study the two with the 
presumption that they are coincident, till you 
find that they diverge. As the biblical gave 
birth to the ecclesiastical, surely this presump- 
tion is justifiable. Many men of the robustest 
intellects, and of the deepest piety and conse- 
cration of life, have for centuries been dealing 
L 



146 COLLOQUIA PERIPATETIGA. 

with one Book, and they notably agree in 
their landmarks. 

[Creeds and Codes.] 
HPHE creeds are to me next in value to the 
J- Scriptures. Undoubtedly, of all human 
compositions they are most precious. They are 
to the student of theology what the juridical 
codes are to the student of law. 

[Does not the ecclesiastical correspond rather 
to the commentaries on the codes of statute 
law ?] 

Well, the law student could not get on with- 
out these commentaries. They enlighten and 
do not darken the codes. And so does the 
ecclesiastical cast light upon the biblical. I 
understand, though I do not sympathise with, 
the un-ecclesiastical mind ; but I like those 
who, from the ecclesiastical starting-point, wish 
to advance farther. 

[The Development Theory.] 
T DO not think the "development theory" 
-*■ offers any very terrible results to the theo- 
logian, but I maintain it is not scientifically 
made out. Where is your half-formed geologic 
man ? Analogy would lead you to expect that 
some fossil man, half-made, and in the process 
of development from the stage immediately 
below, should exist entombed. Where is he i 
Why have we no fossil link 1 There are no exist- 
ing species which shade into each other by in- 
sensible degrees. And development could not 
have gone on as by leaps. So far as scientific 



COLLOQUIA PERIPATETICA. 147 

evidence has as yet gone, I consider species to 
be distinct creations. 

[It seems the grander idea, and equally 
theistic, to suppose development to be the law 
of the Divine action.] 

How then can we avoid the doctrine of 
emanation ] 

[Suppose we concede it in things physical, 
and deny it, on the ground of free will, in the 
spiritual region X\ 

Of the two, I would rather believe that spirit 
had emanated from spirit, than matter from 
spirit. 

[I mean that the material world, being created 
by God, was left to evolve its own powers of 
life, according to a " pre-established harmony ;" 
but that when man appeared a new agency was 
introduced. He was not developed as to his 
soul, but as to his body he may have been. 
Suppose each species to be a new creation, the 
creation would proceed according to law ; and 
so development would remain.] 

That is, you put it out at the front door, and 
take it in at the back. I admit that evolution 
is not atheistic : but I deny that there is any 
scientific evidence for it. And I think we should 
have something better than a guess or a conjec- 
ture in a matter so weighty. 

[The Supernatural.] 
TT is a mistake to say that every common 
-*• event is as divine as any miracle could be, 
because- God is necessarily its author. Ordi- 
nary law and common events are scarcely the 



148 COLLOQUIA PERIPATETICA. 

signs of monotheism, never of Jehovism. Still 
less could they be the indices of the incarnation. 
God's agency is at work in every atom and in 
each event ceaselessly ; but every event is not 
so well adapted to be a sign of his working, a 
signal to man that Jehovah is acting in a special 
manner, and is communicating somewhat. 

[Keligious Movements. ] 

TN all religious movements, especially when 
■*■ they become excited and widespread, I would 
insist on family worship being at once estab- 
lished. Willingness to begin it, and to prefer 
it to excited meetings, is a good criterion. You 
approach to the cultus of Eome, if you have no 
altar in the house. It is an unhuman thing to 
substitute a daily ministry for the family wor- 
ship of God ; and daily meetings of many, even 
for devotion, are not always to be encouraged. 
I should consider a widespread regard for house- 
hold worship always a good sign of a community. 

[Transcendentalism and the Fall.] 
[" CANNOT part with my transcendentalism ; 
■*■ but the mere transcendentalist would rob 
me of that which is most precious, the <rvyx,ard- 
fia&g of Scripture diction. God is only realis- 
able by the manifestations He has made of Him- 
self, in word and in deed, and it is a suggestive 
thought that if God were nameless he could not 
be loved. . . . We are bound reverently to 
inquire in God's temple (and we need not care 
whether we always enter by the gate called 
Beautiful, or no) ; yet we come to a point where 



COLLOQUIA PERIPATETIGA. 149 

we must pause before the Divine mysteries, and 
simply adore them ; while there is a fine modesty 
that postpones many questions till we have 
passed the judgment-seat. 

There is something in the idea that the Fall 
was a prophecy of the Incarnation (though it 
tends to a mystic supra-lapsarianism). It is not 
entirely true, but there is something in it. But 
the controversy between supra- and infra-lap- 
sarianism is beyond our power to determine. 
As speculative systems, the former accords most 
with the reason, the latter with the heart and 
feelings. 

[Pride. ] 

AVERY usual way for God to bring down 
the lofty, whether in Church or State, is 
to allow them to dig a pit, and then to fall 
therein. 

[Calvinism and Universalism.] 
PHEEE is a point at which Calvinism and 
■*■ Universalism are one. They have a com- 
mon principle, or rather there is a principle in 
Calvinism, which, if it is contemplated exclu- 
sively, leads of necessity to Universalism • and 
that "is the exceeding great love wherewith He 
hath loved us." If we start from that, and 
take nothing but that ; if we do not take God's 
sovereignty along with it, we are inevitably 
Universalists. But we must combine it with 
sovereignty and freedom. That exceeding great 
love contains all that is common to Calvinism 
and Universalism. Since God loved us, after 
our revolt, if he did nothing more, a universal 



150 COLLOQUIA PERIPATETICA. 

amnesty would have been proclaimed. And we 
neither diminish the fact of the universal love, 
nor forget the fact of his sovereignty. But it is 
curious to me that the Arminian theology seems 
to provide for the possibility of a perpetual 
refusal on the part of man, and rushes into the 
very snare it seeks to escape. ... It may 
also be said to be a bribe to procrastination ; for 
if we have the power to turn round at any time, 
why should we be in a hurry about it ] 

[Because delay makes the act more difficult, 
through the force of habit the other way.] 

But we have the more powerful lever who 
assert that the act is impossible at any time 
without the %ag/s, which is always at hand. 

[Still, if that is available at any time, the 
systems are balanced.] 

No : because no man may presume upon its 
bestowment, or claim it as a right, or complain 
if it be withheld. As to the action of the will 
in our renewal, I maintain that the rb QsXsiv is 
wholly man's, the iv'sgysta is altogether God's. 
So far as I have any system about it, it rests on 
these two grounds — 1st, That a being created 
perfectly good, and maintained so up to this 
instant, does not, for all that, in matters of duty 
necessarily act well ; that he needs supernatural 
grace : and 2d, That this grace is sovereign. 
The propositions that grace is necessary, and that 
it is sovereign, sum up my belief regarding it. 

[Devil -Worship. ] 

THE devil-worship of the East is not worship 
but fear ; and founded in part on the 



COLLOQUIA PERIPATETIGA. 151 

tradition of the Persians, that he is a banished 
courtier, who may be restored by and by, though 
at present in disgrace ; and that it is well, on 
the whole, to be on good terms with him ! 

[The Pelagian and the Armenian.] 
A LL that is in God is in Him infinitely. Eence 
^~~^ it is that there is no prosopolepsy (respect 
of persons) in Him. And hence the difference 
between the Divine and human will, — indepen- 
dency being inconsistent with the nature of 
human will, and predicable only of the Divine. 
Hence also the irrestrictive freedom of grace. . . . 
It is difficult to define the exact shade of differ- 
ence between the Semi-Pelagian and the Armi- 
nian. Semi-Pelagianism, as I take it, affirms the 
power of nature, with the aid of universally vouch- 
safed grace, to effect renewal. The Arminianism 
of Arminius himself, of Curcellaeus, and of 
"Wesley (though not of Episcopius), affirms that 
no irregenerate man can do that which is spirit- 
ually good unless the Divine Spirit aids him. 
But both systems are synergistic. There is a 
difference, however, between an Arminianising 
Calvinist and a Calvinising Arminian. 

[Xeed and Love.] 
"T^VOES need or love draw most ] I think need; 
-*^ though at the bottom of it you generally 
find a grain or two of love. 



i 



[Christ's Errand into the World.] 

ASK, What was Christ's errand into the 
world] For surely our errand into the 



152 COLLOQUIA PERIPATETICA. 

world must be deeply connected with his. And 
I often think of that saying of his, " It is more 
blessed to give than to receive," in connection 
not only with our duty to others, but with our 
duty to Him. We must not only imitate Him, 
we must concede to Him this superior blessed- 
ness of giving to us. And the noblest thing 
a man can do is just humbly to receive, and 
then to go amongst others and give. I've not 
been able to give much. It's because I have 
received so little. And if there is anything in 
which I would be inclined to contradict Him, 
it would be if I heard Him say, " Well done, 
good and faithful servant." 



INDEX. 



A Fatherless Universe, 144. 
Abrahamic humanity, 126. 
Adiaphora, 61. 
^sthetical religion, 71, 120, 121, 

122. 
A'Kempis, 14. 

Alexandrine theologians, 119. 
Angels, 40. 
Anselm, 9, 10. 
Anthropopathy, 111. 
Antinomianism, 29, 30, 70. 
Apollos, 59. 
Aquinas, 31. 
Aquinas' hymn on the Eucharist, 

57. 
Arianism, 12. 
Aristotle, 23, 24, 57, 66. 
Arminianism, 29, 30, 92, 150, 151. 
Athanasius, 10. 
Athanasianism, 101, 104. 
Atonement, 16. 
Atonement in fact and in theory, 

87. 
Augustine, 9, 10, 17, 112. 
Augustine and Calvin, 38, 39. 
Augustinian theory of evil, 3, 4, 

6, 29, 46. 



Bellarmine, 18. 

Berkeley, 66. 
Biblical concrete, 71. 
Biographies, three, 73. 
Bradwardine and Twisse, 42. 
Buchanan (George), 14. 



Calvin, 9. 

Calvin and Augustine, 38, 39. 

Calvinism, 9, 87, 92. 

Calvinism and Universalism, 149. 



Campbell, George, of Aberdeen, 

27. 
Carlyle, 52, 56. 
Catalogue of nations, 127. 
Causal nexus broken, 5, 7. 
Cause of conscience, 109. 
Character of Christ, 100. 
Charity, 11. 
Christ, 109. 
Christ a Jew, 125. 
Christ's errandinto the world,151. 
Christian communities beyond 

Christendom, 52. 
Christianity and anti-christian- 

ity, 43. 
Chrysostom, 118, 119. 
Church in the house, 60, 148. 
Clark's, Adam, style, 55. 
Classification of sciences, 72. 
Clear shallow men, 112. 
Coleridge, 54. 
Communion with God, 70. 
Compensation for heresy, 14. 
Concession, 70. 
Concrete and abstract. 117. 
Condemnation of sin, 83, 84. 
Confidence in human nature, 97. 
Conscience, 95, 121. 
Conscience and the Atonement, 

86. 
Consciences, defective, 139. 
Consider the lilies, 36. 
Controversialists, 70. 
Cornelius, 85. 
Creation, 22. 
Creed within a creed, 8. 
Creeds and Codes, 146. 
Culture, 113, 115. 



Death, 145. 
Deicide, 77. 
Deism, 49, 96. 
Design, 22. 
Despotism, 53. 



D 



154 



INDEX. 



Development theory, 146. 
Devil-worship, 150. 
Devil's faith, 140. 
Divine manifoldness, 111. 
Divine mysteries, 148. 
Divine personality, 75. 
Divine power, 45. 
Divine sovereignty, 90. 
Divorce, 81. 

E 

Early Christians, 9. 
Eclecticism, 13. 
Edwardean ethics, 95. 
Edwards, Jonathan, 41, 117. 
Edwards' necessitarianism, 28,29. 
Elizabethan English, 55. 
Emanation, 147. 
English poets and prose-writers, 

54-56. 
Erasmns, 14. 
Ethicism, 43, 44. 
Evidence of testimony, 78. 
Evidence of the Fall, 131. 
Evil, 48. 

Evil, causeless, 6. 
Evil, malitia, 5. 
Evil, privative, 4, 47, 99. 
Expression of feeling, 117. 
Evolution, 142. 



Fact and law, 137. 

Facts, 12. 

Faith and knowledge, 20. 

Family worship, 143. 

Fenelon, 35. 

Ferme on Epistle to the Romans, 

72. 
Fervonr, 74. 
Foster, John, 71. 
Free-will, 29, 30, 90, 93, 123, 136, 

151. 
French writers, 56. 
" Fulfil yourself," 142. 

G 

Generalities worthless, 115. 

Ghosts, 40. 

God and Creation, 49, 51. 

God an aesthetic being, 121. 

God's agency, 148. 

Gospels and Epistles, 44, 45. 

Grace, resistible and irresistible, 

35. 
Gratia, 47. 



Hades, 33. 
Halyburton's life, 73. 
Hamilton's, Sir William, philo- 
sophy, 25, 26, 129. 
Hegelianism, 131. 
Heresy, 37. 

Historical evidence, 78. 
Hood, Thomas, 118. 
Humdrum theology, 112. 
Hume, David, 67. 
Hymns, 13, 57, 60, 61. 



Idolatry, 122. 

Ignorance and nescience distin- 
guished, 26, 110. 

Image of God, 34. 

Image-worship, 40. 

Immortality, 145. 

Incarnation, the, 149. 

Individuality, 15. 

Infinite, perilous knowledge of, 65 

Infinity of God, 151. 

Innate notion of God, 68. 

Intellectuality minus spiritu- 
ality, 133. 

Internal evidence, 79. 

Intolerance, 122. 

Intuitions, 76. 

Isaiah, 127. 



Jansenism and Calvinism, 35. 

Jehovism, 95. 

Jewish and Gentle pride, 126. 

Jewish psalter, 128. 

Jewish theocracy, 53. 

Jewish tithes, 126. 

Judaism a deposit, not a growth, 

80. 
Justification and sanctification, 

82, 83, 112. 

K 

Kant, 88. 
Kantism, 88. 
Kant's ethic, 108. 
Knowledge of God, 63. 
Knowledge of God in the Son, 75. 
Knowledge of God, perceptive, 

129. 
Knowledge of the Infinite, 25. 



Ladder to the infinite, 116. 



INDEX. 



155 



Landmarks of theology, 10. 

Law and ethic, 107, 109. 

Law and gospel, 130. 

Law, ceremonial, 82. 

Law, its origin, 107, 108. 

Law, judicial, 82. 

Law, moral, SI. 

Law, William, the mystic, 73. 

Laws of nature, 98. 

Leighton, Archbishop, 35. 

Lessing, 35, 36. 

Liberty, necessity, contingency, 

28. 
Liberty of independency, 93. 
Liberty of indifference, 93. 
Life, unseen, 133. 
Liturgies, 33, 34. 
Logos, the eternal, 96. 
Luther, 9, 11. 
Luther and Melancthon, 27. 

M 

Man and the physical universe, 

134, 135. 
Man's indefectible prerogative, 

123. 
Manichseism, 4, 7, 51. 
Mansel's doctrine of nescience, 

51, 62, 64. 
Melancholy, its fascination, 112. 
"Memory, 139. 
Merit, Is. 

Merit and demerit, 88. 
Merit of condignity and con- 

gruity, 114. 
Metaphysics, value of, 93, 95, 135. 
Miracle, 147. 
Missale Romanum, IS. 
Monism, 107. 

Monotheism of Scripture, 101. 
Moral identity, 51. 
Moral philosophers' function, 

100. 
Morell, 28. 

Muddled doctrine, 112. 
Miiller, Julius, 3, 6. 
Mystery of Godhead, 105. 
Mysticism, 74. 

N 

Natural and supernatural, 7S, 

109. 
Natural Theology, 62-66. 
Neoterism, 9. 

Nescience, doctrine of, 26, 110. 
New Testament features in Old 

Testament men, 59. 



Newman, J. H., 35. 
Noumena and phenomena, 108. 

O 

Ontologia tripartita, 12S. 
Opposite errors, 27. 
Optimism, 11, 17, 48. 
Origen, 119. 

Origin of evil, 3, 32, 136. 
Owen, John, 19. 



Pantheism, 22, 96, 142. 

Personality of God, meaning of, 
102, 103. 

Person of Christ and Catholi- 
cism, 58. 

Peter the Great, 53. 

Philosophical scepticism, 1, 2. 

Philosophy and the philosophies, 
66. 

Philosophy indebted to theology, 
2, 20, 32. 

Philosophy of Theism, 62-70. 

Philosophy, uses of, 20, 21, 32, 
130, 135. 

Photography, 132. 

Physical law, 10S. 

Plato, 21, 23, 24. 

Platonists, 21. 

Plymouthism, 75. 

Poetry of aspiration, 127. 

Polycarp, 9. 

Postures in worship, 61. 

Power of Christianity, 143. 

Practical preaching, 141. 

Pravity and depravity, 123. 

Predestination = free-will, 91. 

Presbyterianism, 75. 

Pride, 149. 

Primitive church, 9, 60. 

Problem of being, 49. 

Progress, 8, 20, 146. 

Progress relative, 134. 

Propterty, 31. 

Protestant dissent, 80. 

Punch, 118. 

Q 

Queries in Hamiltonianism, 129. 

R 

Rammohun Roy, 53. 
Reason and faith, 62. 
Reid and Berkeley, 66, 67. 
Reidism, 2, 63. 
Relativity of knowledge, 6S. 



156 



INDEX. 



Religious movements, 148. 
Remigius, 10. 
Responsibility, 90, 91, 123. 
Ritualist and Seceder, 120. 
Rousseau, 140. 
Rutherford, Samuel, 4, 6. 



Sabellianism, 101, 103-105. 

St. James, 44. 

St. John, 45. 

St. Paul, 43, 44. 

St, Paul at Athens, 20. 

Salvation of Jews, 125. 

Satan, 39. 

Sceptics and evidence, 2, 3. 

Scientific mind and conscience, 
76. 

Scotch communion office, 18. 

Scotch divines, 137. 

Scotch sects only parties, 38. 

Scotch paraphrases, 13, 61. 

Semi-Pelagianism, 151. 

Sextus Empiricus, 3. 

Sidney, Sir Philip, 55. 

Sin and crime differ, 81. 

Sin and death, 48, 144. 

Sin and grace, 142. 

Sincerity, 90. 

Singing of prose, 60. 

Sistine music, 61. 

Speculative philosophy, 96, 110, 
136. 

Spirit and form, 120. 

Spiritual galvanism, 92. 

Stereotyped conversion, 85. 

Stone at Buda, 41. 

Stream of doctrine, 143. 

Supernatural, the, 78, 147. 

Synergia, 29. 

Synthetic unities, 14. 

Systems of theology, 37. 

Systematic theology, vulgar aver- 
sion to, 137, 138. 



Te Deum, 17. 

Teleology, 128. 

Tests of inspiration, 79. 



The Aristotelic, 57. 

The biblical, 145. 

The Creed, 29. 

The ecclesiastical, 145. 

The Fall, 48, 99, 149. 

The Fall, and its antecedent, 123. 

The Gospel, 17. 

The Humourists, 118. 

The Intuitionalists, 144. 

The juste milieu, 124. 

The legal and ethical, 42, 109. 

The Logicians, 143. 

The Lord's Table, 142. 

The moral in God, 121. 

The present Age, 73. 

The Theanthropos, 113. 

The Theocracy, 81. 

The unsayable, 141. 

Theanthropology, 33. 

Theology underprops philosophy, 

2, 21. 
Tidal waves of blessing, 38. 
Transcendentalism, 111, 148. 
Translations of the Bible, 120. 
Truth, and search for truth, 35. 



U 



, 83. 



Ultra-Protestantism, 

Union with Christ, 82. 

Unity between the Father and 

the Son, 100. 
Unity with the race, 15. 
Universal truths, 68, 69. 
Universalism and Calvinism, 149. 



Variety of the Bible, 127. 
Vicariousness, 88. 
Vocabulary of religion, 71. 
Voltaire, 56. 

W 

Wonderfulness of man, 134. 
Word-fanciers, 57. 
Wordsworth, 53. 



Zoroastrianism, 7. 



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88 PRINCES STREET, EDINBURGH. 15 

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16 EDMONSTON AND DOUGLAS, 

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88 PRINCES STREET, EDINBURGH. 17 

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18 EDMONSTON AND DOUGLAS, 



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88 PRINCES STREET, EDINBURGH. 19 



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20 EDMONSTON AND DOUGLAS, 

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88 PRINCES STREET, EDINBURGH. 21 



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22 EDMONSTON AND DOUGLAS, 



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88 PPJXCES STREET, EDINBURGH. 23 



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maries and outline histories that have been produced by Englishmen .... 
Of the general method pursued by M. Taine in this work we cannot speak too 
highly. . . . TTe are bound to bear testimony at once to the very great ability 
with which M. Van Laun has translated the work." — The Examiner. 

" Taine's short chapter on Chaucer is thoroughly well worth reading. . . . 
His chapter on our dramatic literature is particularly noteworthy. ... A 
better exposition of the nature and ramifications of Shakspeare's genius could 
hardly be looked for within the limits of a moderately short chapter." — The 
Examiner. 

" M. van Laun has done a difficult task admirably well, by translating into the 
English of a scholar one of the most brilliant books that France has produced for 

years The analysis of a consummate critic and a brilliant rhetorician 

. . . with as true a sympathy as if all his life he had breathed the intellectual 
air of England." — The Spectator. 



24 EDMONSTON AND DOUGLAS. 



Thermodynamics. 

By P. G. Tx\IT, Professor of Natural Philosophy in the University of Edinburgh. 
1 vol. 8vo, price 5s. 

Day-Dreams of a Schoolmaster. 

By D'ARCY W. THOMPSON. Second Edition. Fcap. 8vo, price 5s. 

Sales Attici: 

Or, The Maxims, Witty and Wise, of Athenian Tragic Drama. By D'ARCY WENT- 
WORTH THOMPSON, Professor of Greek in Queen's College, Galway. Fcap. 8vo, 
price 9s. 

Two Little Rabbits, or the Sad Story of Whitetail. 

By G. A. DALRYMPLE. With 8 Illustrations. Square 18mo, price Is. 

Hand-Book of the Education (Scotland) Act, 1872. 

Containing — I. A digest of the Act, with subjects grouped for the convenience of 
School Boards. II. Copy of the Act, with Explanatory Notes. III. The Incor- 
porated Acts, Industrial Schools' Act, etc., and Index. By JAMES TOD, Advo- 
cate. Fourth Edition. Crown 8vo, price 2s. 6d. 

Twelve Years in China : 

By a British Resident. With coloured Illustrations. Second Edition. Crown 
8vo, cloth, price 10s. 6d. 

Travels by Umbra. 8vo, price ios. 6d. 
Hoteh-Pot. 

By UMBRA. An Old Dish with New Materials. Fcap. 8vo, price 3s. 6d. 

The Merchant's Sermon and other Stories. 

By L. B. WALFORD. 18mo, price Is. 6d. 

"A volume of very modest appearance which deserves more than the brief 
notice for which we can find space. The four tales it contains are all pleasant and 
spirited little stories. The last of these, 'Dolly Spanker's Green Feather,' is 
really admirable." — Spectator. 

A History of the Battle of Bannockburn, fought A.D. 1314. 

With Map and Armorial Bearings, and Notices of the principal Warriors who 
engaged in that Conflict. By ROBERT WHITE, Author of * A History of the 
Battle of Otterburn.' 1 vol. 8vo, price 12s. 

Dante's— The Inferno. 

Translated line for line by W. P. WILKIE, Advocate. Fcap. 8vo, price 5s. 

Researches on Colour-Blindness. 

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Marine Coloured Signals. By the late GEORGE WILSON, M.D. 8vo, 5s. 

An Historical Sketch of the French Bar, from its Origin to 

the Present Day. By ARCHIBALD YOUNG, Advocate. Demy 8vo, price 7s. 6d. 

" A useful contribution to our knowledge of the leading French politicians of 
the present day." — Saturday Review. 






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